Welcome to stage候台BACK an art space from an artist for artists In Shanghai China
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Showing posts with label Poster. Show all posts

May 10, 2009

Five Shanghai Germans (Group Show)

Dear stage候台BACK friends,

We are pleased to invite you for the opening reception ( 开幕接待 ) of Five Shanghai Germans -Group Show

Date: May 16 2009.

Time: 6pm - 10 pm at stage候台BACK Gallery.


We hope to see you.

Susanne Junker & Amandy Chien


Five Shanghai Germans

Alexander Brandt, Roland Geissel, Susanne Junker, Rolf A. Kluenter and Lothar Spree


Group Show


May 16 – June 26 2009 / 2009516日至626

Opening reception: May 16 2009. 6pm - 10 pm at stage候台BACK Gallery.

开幕接待: 2009516 1800 - 22: 00 stage候台BACK艺术画廊

TiMELINE:May 16 – June 26 2009 / 2009年5月16日至6月26日

stage候台BACK Shanghai is delighted to present‘Five Shanghai Germans’, a group show of recent works by Alexander Brandt, Roland Geissel, Susanne Junker, Rolf A. Kluenter and Lothar Spree.
The exhibition offers a look through the eyes of 5 German artists who have been living and working in Shanghai during the past 3 – 10 years. Shanghai, the trend-setting metropolis with a capitalistically characterized dynamic, has been challenging their artistic practices and exploration into new or different ways of expression.
The show is curated by Ke Luo Fu, Shanghai
‘Five Shanghai Germans’ will be exhibited at Bridge Gallery, 798, Beijing in November-December 2009, at K GALLERY, Chengdu in the first half of 2010 and at TEAPOT, Cologne in the first half of 2011.
The Catalog is edited by Ke Luo Fu and published by stage候台BACK and Ke Luo Fu, in cooperation with timezone 8, soft cover, 88 pages, color plates


stage候台BACK荣幸呈现“上海五德”联展,届时五位德国艺术家 飞苹果(Alexander Brandt),葛若朗(Roland Geissel),云筱苏 (Susanne Junker), 柯罗夫 (Rolf A. Kluenter)和 洛塔 斯普瑞(Lothar Spree) 将联合展出其最新艺术作品。
“上海五德”通过五位长居上海的德国艺术家的独特视角,展现他们在过去3-10年间与上海这座独特城市交融迸发的艺术作品。上海一向以“小资”著称,这座大都市如今正以其独特的活力走向现代潮流的最前端,这强烈撞击着艺术家们的艺术创作,激发他们探索各种新的艺术表达方式
艺术联展由科罗夫策展。
“上海五德”将于2009年12月在北京798桥舍画廊做第一次联展,接下来将于2010上半年和2011年上半年分别在四川成都K GALLERY和德国科隆Teapot艺术廊做巡回联展。
艺术画册由柯罗夫编辑, stage候台BACK 和柯罗夫联合发行,软封,88页,彩板


More link:

facebook

cityweekend

synotrip

urbanotomy

shmag

china-daily

shanghaistuff



For further information contact:

Amandy Chien (Mandy)
cell: 135-01717-590
email:
stageback696@gmail.com




P R E S S R E L E A S E

stage候台BACK 696 Weihai Shanghai is delighted to present ‘Five Shanghai Germans’, a group show of recent works by Alexander Brandt, Roland Geissel, Susanne Junker, Rolf A. Kluenter and Lothar Spree.

The exhibition offers a look through the eyes of 5 German artists who have been living and working in Shanghai during the past 3 – 10 years. Shanghai, the trend-setting metropolis with a capitalistically characterized dynamic, has been challenging their artistic practices and exploration into new or different ways of expression.
Alexander Brandt states in the context of his ‘ephemeral structures’, 4 times photography in c-print:: From a personal, purely esthetic point of view, most of Shanghai's new high rising buildings are visually more interesting during their construction phase than after their completion. This state is temporary; in a month's time, what was captured in the image doesn't exist anymore. At the same time, because Shanghai's construction sites are omnipresent, the presence of these ephemeral structures also has something permanent.”

Roland Geissel’s work “melusine – xujing’ includes photography and an object. ‘A Spatial Drawing is the interior of a Melusine’...... a series begun in 1997. Melusine is the collective title of all worksbelonging to a group whose design always follows the same basic principles, leadinghowever to a unique result each time. The Melusines are corporealobjects, occupying the borderlands between painting and sculpture.

.... the Spatial Drawings are site-specific and have so
far been temporary, documentation is necessary. However the photos Roland Geissel
takes, on 5x4” film, using a large-format camera, transcend the purely documentary
function and assume the nature of works themselves.

The photographs do not only succeed in translating the space via perspective onto the two-dimensional plane of film, much more than this they lead to an alteration in our perception. Our spatial perception as a whole shifts towards the visualization of flatter, graphic formations seen in the background, and optical effects are created which evoke a space other than the real one; new, unreal spaces are created. [johannes kögler-“journeys into space - roland geissel’s spatial drawings”, exhibition catalog, 2007]

Susanne Junker presents her photographic series “ - - - id - - -identity- - -
- work in progress”. R A Suri writes about her work: “Essentially, the photographic work of Susanne Junker is cathartic, humorous and violent in effect. Her trajectory is one wherein the role of subject/object, identity and transfiguration of medium revolve, intertwine and are re-cast in a conscious manner. Unfortunately, while the pivotal device of oscillating to and from established or fixed visual iconography-which she has sought to challenge- of women, embodying the same formal vocabulary in her staged self-portraiture, one might evaluate that rather than a rupture with the perversion and vulgarity of the portrayal or women by mass-media and the "victimization" of the fashion world in real terms on both the physical and psychological landscape of women, conversely, her work is somewhere testament to the legacy of that sphere upon contemporary photographic art. [R. A. Suri “Globales Geiles Gesicht”, guest contribution / essay / KUNST BLOG / (http://kunst-blog.com/2009/03/leerer_eintrag.php)

Rolf A. Kluenter’s mix media installation ‘st.st.not.that.not.this.six steps registration overkill’ shows canvases, a stencil, rubberstamps, a 2 minute video, a photo and text. Ilse Schache comments: “…the nature of self, the nature of the environment in which we find ourselves, and the relationship between them. The central theme of these works is not to capture some kind of abstract reality, life, as it 'is', but instead to explore the processes of creation and the creative process in and of itself. Kluenter is captivated by the verb 'to transpire', to cause something to happen, to go beyond, to cross something, to inspire. The purpose of his work is to demonstrate or to cause some kind of tension, since this, in his mind, will cause something to transpire. Kluenter is interested by the idea that beyond memory, there is something more, something non-material but nevertheless, very real. It is this 'beyond-ness' of things that his work is trying to expose. As something happens, or transpires, it passes into our memory, where this process of creation keeps developing. Nothing is finite and nothing has an end; one event is transformed and so leads on to something else.” [Ilse Schache “rolf a. kluenter – recent works, 2009]
Lothar Spree makes a very distinct statement in the context of his 2 simultaneously running films, title: ‘ shanghai passage voyage / dissolve’: “understanding media as a tool of exploration - zooming out the panoramic views of satellites and into microscopic close-ups of the psyche of people // although a filmmaker at heart, media art has become my main interest in the context of chinese art education // shanghai is a maze of media art reflections // here the two terms ‘media’ and ‘art’ carry both a certain acute urgency – they are terms of our times that signify essential demands and developments for global society/ visible in the cityscape of shanghai // under the term media we see our world transferring itself increasingly into the visualizing media/ not only because of the intensification of global communication and exchange -- more so because of the great virtualization of our life // formative events are not anymore happening in real life but in media only/ and more and more of human life takes place in the realm of virtuality // to work -- and live --

in the field of media/ especially in shanghai/ means dealing with the issues of humanity/ society and the ‘essence of life’ -- finding/defining/refining rules of changing reality before the media world forgets its humanity // art provokes the new and evokes the old/ reminding of the essence of the strife for progress // art is breaking the rules in order to liberate/ and challenging in order to define a next necessary step // making and braking the rules - art is the realization of both these impossible attempts // understanding media as a tool of exploration - to move out to the panoramic views of satellites and to return to microscopic close-ups of the psyche of people.”

The show is curated by Ke Luo Fu, Shanghai

‘Five Shanghai Germans’ will be exhibited at Brige Gallery, 798, Beijing in November-December 2009, at K GALLERY, Chengdu in the first half of 2010 and at TEAPOT, Cologne in the first half of 2011.
Catalog, published and edited by Ke Luo Fu & stageBACK, Shanghai, soft cover, 88 pages, color plates


April 21, 2009

stage候台BACK presents DEEP STORAGE PROJECT by. Kristian von Hornsleth

stageback property design by. amandy michiru chien

May 6th 2009 18h - 22h
05月06日09年 下午6點 - 10點晚上

All beings so far have created something beyond themselves; and do you want to be the ebb of this great flood and even go back to the beasts rather than overcome man?

当其他艺术家正在孜孜不倦地纪录和存档生命的各个侧面,并创造艺术作品来记载生命的进程,丹麦人克里斯蒂安·冯·霍斯莱特(Kristian von Hornsleth) 把这个想法推向更深处,他不仅神秘化存档这一标志性行为,更赋予储存数据的方式以神圣的涵义,从而解构了生命储存的概念。这个创意是想要构造出荷马史诗伊利亚特般的宏伟神话,把当今现实中的普通人置身于这个创造出来的神话当中,留给后人去述说,去解读,去追怀我们的时代。如霍斯莱特所说,艺术家就是尼采口中的“超人”。

霍斯莱特从他的忠实 “Hornsleth ”艺术爱好者当中采集血液和DNA样本,这在人类文明早期被称作“部落圣礼”。圣礼的举行是为了表明部落对神秘未来历史存在的信仰,而在艺术拥趸心中,霍斯莱特就是他们的萨满祭司,是文化存在的守护者。

如同洞穴绘画把人类史前的部落狩猎场景镌刻在岩洞墙壁上,霍斯莱特的艺术试图把人类血脉保存在DNA的“深度储存库”中。这种对循序演进的自然科学的技术信仰唤醒了人们在遥远未来实现重生的遐想,期待未来的科学通过储存的DNA把人类从自然历史的沉睡中唤醒。艺术家把这种可能性称作“二次存在”,而早期文明则把它尊崇为“超人的”。
德国哲学家弗里德里希·尼采在1883年完成了他毕生最重要的一本著作:《查拉图斯特拉如是说》。书中的哲学先知查拉图斯特拉预言:“人类是应该被超越的”。他警醒人类,“所有生物都已经创造了超越他们本身的东西,难道你还愿意沦为这洪水消衰的退潮,重回野蛮时代,而不愿成为超人?”

Kristian von Hornsleth is collecting blood samples and dna of people who are dedicated Hornsleth Art Lovers. In earlier times of civilization we would call it a tribal ritus. A ritus in order to manifest the tribal existence in a far away mythological future. Hornsleth himself as the shamane of his own people conserves their cultural existence.


Hornsleth claims the position of an artist as an "Übermensch".

April 14, 2009

STOP WITH YOUR LIMITED MIND

Artists on view 藝術家:

Laurent Friquet (F) (Video)
Louis Pratt
(AUS) (Video)
Yang Qing Qing
(CN ) (Video)



"STOP WITH YOUR LIMITED MIND" is sponsored by medientech Shanghai Co. Ltd.
感謝medientech Shanghai Co. Ltd.

696 puts its dress on!!! 六九六一藝術工作室.

"we" are getting all fancy and ready for the big open door weekend on April 18th and 19th 2009.
”我們“ 已經準備也很高興等到這週末得 六九六一藝術工作室 18日~19日.09年.

"stop with your limited mind" is stage候台BACK'S contribution to this jour fixe event.









February 24, 2009

Candyfloss Overboard [opening reception:28 February 09/開幕式:02月28日09年] by. Sylvie Tillmann

Finally what we all have been waiting for,
stage候台BACK Upcoming Exhibition !!

Date: Sunday, 22nd Feb 09
Notes: Sylvie Tillmann arrival. Its her 1st visit to China, Shanghai.

Date: Monday, 23rd Feb 09
Notes: No excuse for 'Jet lag' . Event Poster done.



stageback property design by. amandy michiru chien

We are pleased to invite you for the opening reception of CANDYFLOSS OVERBOARD on February 28th. 2009 @ 6PM 'til 10PM.
We hope to see you.

February 28 – April 6 2009


Opening reception February 28 2008. 6pm - 10 pm at stage候台BACK Gallery.

Artist ( 艺术大师 ): Sylvie Tillmann
Event ( 节目 ): Candyfloss Overboard Photographs
Exhibition Period ( 时间 ): 2009年02月28日~2009年04月06日
Venue ( 地点 ): stage侯台BACK (696 威海路.) 中国上海市威海路696号3楼310室(靠近陕西南路)
Contact ( 赐复 ): 135 0 1717 590 Mandy 英语.汉语 / 150 2100 5047 Susanne 英语




report by. aMANDY cHIEN

January 6, 2009

Rolf A. Kluenter, Limbo Grid, mixed media + film, 2008 A site-specific installation created for stage候台BACK, Shanghai, October 30 – December 7, 2008

stageback property design by. amandy michiru chien

Limbo Grid provides an insight into Kluenter’s cosmology and his observation of urbanity as an awe-inspiring reality. These aspects of Kluenter’s aesthetics might bear strong reminiscences of scenes and atmospheres of 19th century Romanticism. In contrast, however, his recourses and references rather relate to the “Darkness” of a mega-urban scenario than to the “Mighty of Nature”.

In his installation, a multi-layered net-like structure metaphorically plays the central role. The net-like structure is made of fragile blackened Nepalese handmade paper. It hangs down from the ceiling and divides the space into two rooms. As a contra-point to the dominant black paper-structure, a film projection is set on the opposite wall. The short film is based on a variety of nightshift scenes which Kluenter filmed during the past years at one of central Shanghai’s many construction sites. The film music is composed of several commonly known sound-fragments that Kluenter has re-arranged and re-mixed to enhance the scenes of the film.

Tiny objects that are attached to the lower and upper ends of the blackened paper grid further alienate the work. A very small staircase made of Lego-toys comes forth from the lower end and reaches to the ground where small plastic toy-puppets stand to welcome the descendants. A welcome banner reads: “Welcome back from Limbo. Welcome to our brave new world”. From the upper end of the paper-grid, joined plastic drinking straws emerge and extend into space as a loop. Attached to the plastic drinking straw structure, black scrolls are hanging down on which a variety of statements are written that relate to the term “heaven”. During the exhibition period until December 7, Kluenter will be adding one statement on “heaven” on each day.

Since the installation and film figuratively evoke a state of non-resolution and uncertainty, the connotation of a “Limbo”, a term that has been frequently used in literature, becomes obvious. Limbo is a place or state of oblivion to which persons or things are regarded as being relegated when cast aside, forgotten, past, or out of date. Spiritually and in scholastic theology, limbo is an extramundane region where certain classes of souls were supposed to await their judgment.

Blackened Nepalese paper has been the primary ground and substance of Rolf A. Kluenter’s work for the past years. Blackness essentially suggests the absence of a source of light and the notion of void. Its nature evokes the limits of the visible. The hand-made structures of the blackened Nepalese net-like paper object show an excessive load of irregularities.
Like an ongoing experiment, Kluenter’s approach is to display his works in series as ever so many declinations of basic emotional positions. Life and art are situated between cultures, crossing borders, intersecting at cross-cultural pathways: process of change, fluctuation and spatial-geographic traceless-ness, interdisciplinary paradoxes, wordless and non-conceptual messages simulating unlimited virtual variety.


December 11, 2008

Geiles Globales Gesicht - Susanne Junker - Soloshow - September 8 - 28 2008 " 個人表演 "



An essentially untranslatable term, “Geiles”, either grand or aroused by desire, has been coined by Susanne Junker for her most recent photographic series. 12 images of the artist transformed after painstaking applications of facial paint confront spectators with a work constituent of anonymity, cultural associations & iconography as well as silent protest. In the traditions of Chinese Opera, female characters were exclusively portrayed by male performers, the masks and painted visage irrefutably linked to dramatic personae, and narrative discourse predictable and unwavering. With “Geiles Globales Gesicht” (Grand Global Masks), a seductive counterpoint is given: the performer is one female, the symbolic reference of the masks sabotaged, rendered “perverse”, and visual reference one of auto-portraiture. For those familiar with Susanne Junker, this versatile artist/conceptual photographer is not adverse to challenging either gender portrayal, sexual iconography or to employ role-reversal as a means of visual subterfuge. The use of the masked figures is a conscious attempt to address specific social constraints and paradoxical elements in the visual vocabulary of the people of the PRC, the voyeurism of the nations’ expatriate audience and community. The faces are silent, the facial details entirely submerged in centuries old practice of multiple layers of grease paint, mouths obscured, and save for one image, reminiscent of the European Harlequin (yet, derived from a traditional character of Chinese Opera), reflect upon the inherent associations of the art form and its transformation. The “Harlequin” poses an interesting jest, as the character itself plays against cultural monogamy and symbol: an image shared by radically different cultural histories and traditions ridicules us with a sad air as part of the exhibition.

In contemplation of the use of the mask not only as a cultural icon or metaphorical device for whatever proposed allegory, we need to recall the significance and conscious/unconscious associations in our collective visual experience. A central vehicle for dramatic anonymity, as well as character portrayal, the mask today symbolizes what aspect of our society? The stage of today, inundated with virtual and artificially manipulable digital sequencing and projections has near abandoned the craft of the mask, yet their appearance is evocative nonetheless.
This work well reflects Barthes associative logic of the photographic moment with that of “death”. Times passage demands the re-analysis of form & & psychological association, history reminds of our changing perceptions of what constitutes cultural symbols & technological advent and innovation now demands we challenge aspects of our cultural heritage. Fascination and voyeurism are doubtlessly aspects of the human condition which have been amplified, and the artist transfixes the stage in mute protest. For Barthes, this suggests that photography creates the conditions for a profound loss of meaning, an absence in which referentiality is removed although we still understand what we see.

In contrast, Jacques Lacan's psychoanalytic theories on photography explain a moment of perception which exceeds the normal boundaries of the everyday. This excess is at one and the same time an encounter with the self and with history. It moves the activity of viewing from a transparent relationship of meaning and expression to a level in which meaning seems to be there without the presence of subjectivity. It is as if the photograph brings out the unconscious, is also a representation of the unconscious and at the same time denies all of these relations of meaning. Junker has undoubtedly redoubled the examination of these two contrastive theories, the loss of meaning is observed, in a relational sense, yet, by the incorporation of more sublime elements rather than a clearly defined "studium" and "punctum", she delivers a visual experience which is highly evocative, more akin to a Lacanian analysis of the medium.To graft the mask from the dramatic arts and make it a central component of conceptual photography, to transform the characters associated with each specific folkloric character (in this case those immediately recognizable from either Jinju or Kunju Opera) as an extension of an artist's adopted psyche- a precarious venture which Susanne Junker has attempted in multiple previous experiments- is no small task. A new representation of an object already categorical & representational, embodiments of narrative fictions to be performed onstage and now suspended in a silent two-dimensional vortex, specters of themselves cast upon the visage of the artist at work in an indivisible act of auto-portraiture, leads to an annihilation of the former and enlivening to the latter. In her work, the artist has afforded new life, and in doing, contrast socio-cultural parallels with her own personal inclinations to provoke the unthinking mechanisms and latency of our image ridden society. Ours is a visual culture, her attempts reminds us that we need constantly analyze and re-analyze the immediacy of our visual environment, and equally, that this auto-reflex has become a part of our post-industrial, ultra-technological society...we are made dependent on the same devices which we have created towards an actual liberalization from the past and former bastions of cultural and societal "advance", now, defunct. While the sincerity of the artist is undoubtable, her personal situational "flux", (from her former series attempting to transgress the field of vision from her experience as a model to that of photographer, from a past of the fashion industry to that of conceptual or fine art...) has led to a body of work which signals diversity and boldness. The current series, while aesthetically and technically more mature leaves one with a sense of greater coherency than several of the series of experiments by the artist of past years, yet the depth of examination is somewhat lacking. While having consciously decided on 12 faces/masks and there presentation is remarkable, within the sphere of cultural reference & social commentary, there remains an understatement in content & manner. Would it not be in order to cross-reference the function of the mask and its use in photography ? A similar re-examination of those faces of antiquity well known and understood in the Italian traditions of Dell'Arte, the Medieval traditions of the Mime and later comic characters of the popular drama's and repertoires of North American film, television and theatre may have a direct trans-cultural impact for the audiences of Chinese origin? For a similar lack of full comprehension and a similar field of misinterpretation exists in visual translations from the Occidental to Oriental vocabulary. We may anticipate an extenuation of the Geiles Globales Gesicht in new applications of form and content in the near future with an emphasis on the Global. To bridge the representational is perhaps to command or control the representational, and while the Geiles Globales Gesicht manifests as a travesty of the transformations behind a medium from one iconographic reference (whether contemporary or traditional) and to another symbolism a minor note of detraction exists in her derisive mirror of the sublime and the crass. It is one where the most neglected audience is denied a role of similar contrastive analysis as the artist, while in a full enthusiasm and passion towards the act of auto-portraiture and individual transformations of the representative icon, has overlooked the importance of the signifier of the "Other" beyond the Euro-Centric errors of both the past and present, and has forgotten the importance Sino-Centric errors of the interpretation of cultural symbols in balance. Nonetheless, a stark commentary is inherent in the message itself & as an emergent series, proves to be confrontational and engaging.
R A Suri







After a long summer break we got ready for the Shanghai "art month" Septembe
r that featured 2 art fairs, the Shanghai Biennale and about 80 gallery openings in one week. Jam! I hung my newest series "Geiles Globales Gesicht". Take a look on the piece I done, you can find it here.
等到很長的暑假我們準備趕上上海 “藝術月” 9月兩個藝術務,Shanghai Biennale 還有80多哥艺术家的开幕式在同一周. Jam! 我吧我的最新的个作品瓜 " Geiles Globales Gesicht". 情到这里看 GoSee











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