Mt. Geumgang Manmulsang - 1998. 11. 21

Related materials for this work

• Text Review 2001-08-01 · Kang Tae-seong

  "Mt. Geumgang, 'para-doxa'" — Kang Tae-seong review (2001)

  Details

  Text Review 2001-08-01 · Kang Tae-seong

  "Mt. Geumgang, 'para-doxa'" — Kang Tae-seong review (2001)

  Outside the room where I am now staying, between spaces of modern Baroque and Neoclassical style — at once austere and ornately decorated — several very narrow paths thread along. Like chimneys, the narrowly opened passages assail one's nose with the acrid exhaust of cars. What I feel here is the parallel coexistence of past splendor and present "smoke." Such parallel coexistences appear together with historical relics — the current G8 summit in Italy and the killing of one who took part in the anti-globalisation movement — and make legible a structure in which several axes of meaning coexist. This coexistent and paradoxical structure is visible in the works to be shown at Shin Jang-sik's forthcoming solo exhibition, and the parallelism now made visible lets us think of his multilayered structure all the more meaningfully.

  The works to be presented in this exhibition take Mt. Geumgang as their subject. For us, Mt. Geumgang carries more than the meaning of a famous mountain. It is at once our famous mountain, a fact of division, and yet another demilitarized zone (?). It is a space where the limited freedom of visiting is felt as tragic, and at the same time a "paradoxical" place felt as beautiful. That is, it is the place where countless circumstances and histories of our modern era are interwoven, and a symbol of the sharp and intricate political situation now unfolding between South and North Korea and across Northeast Asia.

  Such a subject is further emphasized in contrast with its meaning as history — with the temporal axis to the past. The artist began to paint "Mt. Geumgang" from the time when we could not go there. Mt. Geumgang was a "nature" to be recovered — that is, Korea's nature — a space holding our hopes and our circumstances, while at the same time being the "empty space" we could not visit. The contents of such a subject appear in the exhibition through various works. The beautiful form of Mt. Geumgang appears in painting; the various critical, meditative, and reflective meanings — as varied situations — appear in the three-dimensional works.

  His work 〈Mt. Geumgang Manmulsang — November 21, 1998〉 is divided into several panels, with landscape and figures partially overlapping. The figures are South Koreans who accompanied the artist, linked to meanings outside the painting — the political, economic, and natural-environmental context. The work, while wholly the same Mt. Geumgang in overlapping space, is staged through a "set-apart," severed character that shows a different face from the present condition between South and North. The set-apart space, the severed surface, lets the viewer infer a more fragmented circumstance and brings us to recognize the present condition: a place that is at once our land and not — one that cannot be visited and yet has come to be visitable.

  This artist holds a vision different from past Korean modernist art. As one sees in his "meditation" and cheongsachorong (traditional blue-and-red silk lantern) subjects, his work begins from a relation with the contexte (con-text) — that which lies outside the painting. That is, his work links historical character with sociality and other contemporary traits (con-temporary). Here, too, we may "consider" together the "con" of contemporaneity and context. I take the "con" (cum), meaning "with," to think of the "other thing or person" as something simultaneously relational, and I read Levinas's other "self" (alter ego) as a relational comprehension of the other. The other is not only an independent absolute unit but a being that, while another self, is at the same time mutually relational and contextual. The relationship of beings — humans, and the others to be with — within a new context, the possibility of harmony, can be spoken of in his painting. Such an understanding and reflection upon context gives his work a structure of discourse spoken together with the context outside the painting, distinct from a wholly self-referential modernism.

  What draws still further interest here is that the context presented in the work is offered paradoxically rather than serving the merely referential function of pointing to the "present reality" outright. As one example, the theme and subject of "meditation," together with the figures in the installations, juxtaposes facts from different time-axes. The parallelism in his work may be read as a still more parallel opinion (para-doxa). In the works he made while observing and painting Mt. Geumgang during his several visits, one can grasp the parallel character of Korea — the meaning of South and North — and the very unnatural space separated within that parallel condition. And yet, because Mt. Geumgang is the beautiful mountain that is the pride of our people, in its many contextual meanings it is also a paradoxical (paradoxe) space.

  His painting, within this parallel space, shows two frames: "present reality / negation." The reality may be seen as the representation the subject carries, and through the parallel display it acquires the meaning of negation. The parallel revealed in this juxtaposition is the state in which two distinguished units are kept just as they are. That is, parallelism is the maintaining of several units unmixed — carrying meanings of "distinction," "severance," "rupture." In his series of paintings, there is a fundamental difference between the acts of "painting" and "flinging" lines, and this emphasizes the parallelism.

  The flung lines repeatedly form a sparse space tangled in varied colors — yellows, reds. Seen from afar these colors appear richly varied, but up close one finds, alongside the colors, countless needles thrust through the surface, arriving with a meaning utterly different from that of the distant view.

  His paradoxical, parallel space is dually constituted along the distance between close and far points of view. The earlier painted layer and the later layer in his paintings can likewise be understood through this same duality. This duality is "paradox," carrying negation. In this case, the two distinct characters carry expressive heterogeneity while presenting the character of negation. Such negativity contrasts in mode of expression — the painted line and the flung line, the intentional line and the line in which the unconscious and chance partake — and presents a multilayered consciousness. This space of multiple meaning and expression paradoxically emphasizes a "double-layered narrative structure."

  The figural casts taken from the artist himself are arrayed in parallel within the exhibition space. In their beautiful yet somewhat dreadful appearance one finds his paradoxical character (autumn leaves — bruise), and the plurality of meaning can be grasped through parallel viewing. The dual character of far and near — the painted mountain and the flung paint layer atop it — can be read as a dual structure.

  That is, the relation between the first painted layer (A) and the later flung layer (B) yields two parallel meaning-relations — the same dual character as that of close and far in the cast figures. Here, importantly, an order of meaning arises. His priority is the side that appears first — the view from afar; the structure read afterward becomes the latter narrative. These two distinct structures read before and after do not seem to be the kind of subject in which one chooses between them selectively. Rather than an "a or b" meaning-structure (a selective structure that is true if either a or b alone is true), it is an "a and b" structure. This is the coexistence of "a and b" — what Plato termed the meaning of "negation," "alteration," the structure that "others" things. His work, in that sense, can be called a difference between two things — a difference in distance, a difference on the surface.

  The identity and repetition discovered in the repeated presentation of multiple identical figures — figural casts of the artist arrayed across the exhibition space in heterogeneous variety — compose a complex meaning-space. Seen from afar, the sculptures shimmering like fish-scales of actual needles (the scale-needle structure) and the autumn-leaf — bruise (colors that appear, from afar, as beautiful as autumn leaves and, up close, like the impression of bruised blood) — these dual-structured sculptures are shown in parallel. That is, they convey "stacked sounds" of varied meanings, or accumulated significations. Such works open a space of negation and paradox — "stacked sounds" — distinct from the "stillness" the theme of "meditation" implies. His parallelism and paradox can be read as carrying a most significant meaning in the present unfolding of art.

  — Kang Tae-seong, August 1, 2001

  Open archive page →

• Text Review 2001-10-01 · Yang Jeong-mu

  "Shin Jang-sik Exhibition" — Yang Jeong-mu review (2001)

  Details

  Text Review 2001-10-01 · Yang Jeong-mu

  "Shin Jang-sik Exhibition" — Yang Jeong-mu review (2001)

  Some ten years have passed since Shin Jang-sik first drew Mt. Geumgang — forgotten since the division — back out of 〈Painting Collection of the Nation〉 and set to work on it. Is it the weight of those years that has turned his Mt. Geumgang from an object of mystical worship toward an object of his own emotional expression? Shin Jang-sik's 〈Meditation — Mt. Geumgang〉 exhibition is the eighth game he has played on the theme of Mt. Geumgang. In this exhibition too, the peaks of his Mt. Geumgang remained blue, and the dripping and dotting continued. But the brushstroke conventions (junbeop) of eighteenth-century Joseon masters that he had been borrowing, and the segmented sense of form of nineteenth-century minhwa, have receded considerably; in their place have come realistic composition, light and shadow, and clearly defined ridges. In a word, his Mt. Geumgang is now concrete.

  Until now, his statements about Mt. Geumgang were in fact indirect. As proved by the dripping that flooded the surface as if to negate the finished picture, Mt. Geumgang was for him an object of veneration not to be approached easily. The immediate cause of the change was, no doubt, the trips to Mt. Geumgang made possible by the sea route opened under the "Sunshine Policy." Yet his transformation cannot be dismissed as a mere "aftereffect of the field trip."

  Among the works in this exhibition, I single out 〈Mt. Geumgang Manmulsang — November 21, 1998〉. Here Shin Jang-sik broke the Mt. Geumgang unfolding before his eyes down across eight canvases, shattering it into pieces. The mystery had begun to break. The tone of that breaking is low, as if in keeping with the artist's temperament. In the air of the exhibition space float eleven hanji (mulberry paper) sculptures cast from the artist's own body. These replicated, cross-legged figures of the painter — seeming to face and meditate upon the picture-planes that occupy each wall of the gallery — tell us that the deeper subject of this exhibition is the artist himself. Having walked and felt, with his own feet, the days and nights of Mt. Geumgang beyond the wire fence, he came to gaze deeply into himself rather than into the mountain, and that feeling is inscribed, without concealment, on the surface of the sculptures.

  If the slight dissonance one feels among the eleven hanji sculptures can be resolved (the simple, repetitive coloring on the surface of some seems somewhat removed from the formal vocabulary he has carried until now), his work will stand as a clear example that Mt. Geumgang can be resurrected — not as an object of longing and worship but, as it has long been, as a wellspring of inspiration for the self-expression of Korean artists.

  — Yang Jeong-mu, Professor, Korea National University of Arts

  Open archive page →

• Text Review 2003 · Kim Jun-gi

  "10 Years of Longing for Mt. Geumgang" — Kim Jun-gi Critique (c. 2003)

  Details

  Text Review 2003 · Kim Jun-gi

  "10 Years of Longing for Mt. Geumgang" — Kim Jun-gi Critique (c. 2003)

  It is said that in ten years even mountains and rivers change. When the sun turns ten times, the marks of time settle in, and the line between what changes and what does not becomes visible. That an artist should steadily pursue a single theme through the ten years in which "even mountains and rivers change" must be because there is an urgency commensurate with the value of those years. Within the context of Shin Jang-sik's own work, this exhibition carries a singular meaning as the site that surveys his changing relationship with Mt. Geumgang over the past decade. It is the place where one reads the bold traces of an artist's body of work around his fortieth year.

  To look back over the ten years of Shin Jang-sik's Mt. Geumgang paintings is to do more than survey an individual artistic journey. It has already been five years since the sea route opened to Mt. Geumgang, that once-forbidden land. Now even the land route has been added, and this process of upheaval will draw closer to us at ever-shorter intervals. In this sense, Shin Jang-sik — who began to paint Mt. Geumgang ten years ago — deserves to be counted as an artist endowed with one of the painter's vital virtues: foresight. Considered not only in the pictorial context of Mt. Geumgang but also in its cultural and political weight, the "ten years of longing" rendered by a painter who confronts the unrelenting reality of division opens a far wider interpretive horizon.

  Looking back, at the threshold of the twenty-first century, the dark history of contemporary Korea lying behind the simple fact of painting Mt. Geumgang was a violence beyond imagining. How many were the absurdities and repressions of the divided era? When one thinks of the late-1980s movement for unification, or the South-North relations that began to break that darkness, it all feels like a distant tale. There are beautiful memories from the summers of 1988 and 1989. The student movement of the Jeondaehyeop era, which staged actions around June 10 and August 15, opened the discussion of unification on a broad scale, even mobilizing the tactic of yeonwa (a chain of lying-down protest). Students prevented from reaching Panmunjom formed a human chain by lying on the hot asphalt — an extraordinary performance. The successive unification actions, culminating in the visits to the North by Mun Ik-hwan, Lim Su-gyong, and others, played a great role in breaking the repressive atmosphere that treated even the discussion of unification as subversive. Set against today's news of land tourism to Mt. Geumgang and visiting delegations of hundreds to Pyongyang, those times feel like a story from another country.

  Picturing students lying on the asphalt, one chain-link torn away after another, the scene feels almost romantic. Among the various memories of that time, one is especially vivid. Tens of thousands, in their stylish stride, shouted slogans: "Let us go North, come South, meet at Panmunjom." Or, with measured solemnity, they sang protest songs and spoke of unification with grim resolve. The brilliant public oratory of Lim Jong-seok, the Jeondaehyeop chair who was the heartthrob of high-school girls; the burning tears of student Kim Jung-ki, who is now a film actor — these are signs that voice the sensibility of that age. Quite apart from such ferocious gravity, there was another song they would sing back to childlike joy as if holding a festival: "Off to Mt. Geumgang, the twelve thousand peaks. The more one looks, the more beautiful and wondrous. The mountain that changes its lovely clothes with the seasons. Its very name beautiful — Geumgang, Geumgang." A kind of folk-friendly event that brought the vague, distant story of unification close in a familiar voice. Mt. Geumgang, which had lodged itself there as a romantic sensibility within that solemnity, now stands before us as a tourist product one can visit whenever one wishes.

  Shin Jang-sik's Mt. Geumgang painting runs through this political and social shift that is being recomposed in a wholly different dimension from the past. From here, I wish to widen the focus of reading Shin Jang-sik beyond a purely pictorial interest into the perspective of "the place of art linked to its social context." From the outset, his Mt. Geumgang painting emerged as an extension of his pictorial journey. This remains, ten years later, a vital matter that runs through his work. As a text bearing the formless values of animation and shinmyeong (exalted spirit, a Korean sense of inspired vitality), the landscape might just as well have been Mt. Baekdu, Mt. Jiri, or Mt. Hallasan. Indeed, one must recall again that all these mountains, by the hands of many artists, have taken their place as historical and political landscapes.

  Shin Jang-sik organized his pictorial course — which had developed around subjects symbolizing traditional values — into Mt. Geumgang. Begun ten years ago, this work was accompanied by research on Mt. Geumgang painting as a pictorial value. The works of that period — of which one could without exaggeration say they were gwannyeom sansu (conceptual landscape in the East Asian sansu tradition) — were tenuous in the connection between actuality and form, and must have drawn doubtful looks from those around. The artist's efforts to overcome this appeared as research into old Mt. Geumgang paintings and the gathering of photographic materials, but a landscape painted without on-site experience was inevitably, perhaps, a painting in the head rather than in the heart. Where one cannot draw out the sensuous experience gained through actual encounter, naturally several devices that heighten painterliness would be needed, in keeping with the dicta of self-referential modernism. Indeed, his mid-1990s works exhibit, in fitting coexistence, devices that exemplify such a hypothesis. The Mt. Geumgang paintings of that time were merely visual devices placed at the symmetrical center of paintings adorned with candles or grid patterns. Even those that wholly contained only the mountain landscape coexisted with bolt-and-nut motifs or repeating cross-shaped signs affixed to the surface, and the landscape was veiled within the freewheeling dripping technique. Mt. Geumgang paintings of softly fading color-fields and rough contours were themselves nothing other than visual signs without concreteness.

  He first painted Mt. Geumgang in 1993 and held five solo exhibitions on the Mt. Geumgang theme before the opening of Mt. Geumgang tourism in 1998. Among them, the black-and-white photograph published in the 1996 exhibition catalog — the artist looking off into the distance, cigarette in hand — quietly shows him standing at the clear fork between gwannyeom sansu (conceptual landscape) and jingyeong sansu (true-view landscape). A painter standing before the wire fence of the armistice line carries the air of one who longs for, or foresees, crossing it soon for Mt. Geumgang.

  In short, his Mt. Geumgang of that time, overpowered by pictorial aims, could only suspend its signified content, yet it neither remained within the territory of representational painting nor folded inward into autistic formalist modernism. To put it differently: painting Mt. Geumgang while burying it within pictorial devices, yet not collapsing into those devices, his work carried the possibility of being taken forward in a more affirmative sense as Mt. Geumgang painting.

  The art critic Shim Sang-yong read Shin Jang-sik's Mt. Geumgang paintings of that period as more interested in returning to the plane than in attaining the concreteness of Mt. Geumgang. The meaning of Mt. Geumgang as one conceptual sign-subject is also clearly revealed in the words of commentator Yu Si-min, who dared to remark that "for Shin Jang-sik, Mt. Geumgang is only a tool of aesthetic communication." But it is not so simple. Art, too, is the work of human beings — it stirs and lives. As I see it, Shin Jang-sik and Mt. Geumgang have turned from mere ideational visual signs and have gradually deepened their concrete engagement with the actual.

  The Mt. Geumgang paintings after his visit differ from those before in many ways. First, gwannyeom sansu can now turn into jingyeong sansu (true-view landscape). His recent works are jingyeong renderings of Mt. Geumgang, made from materials he gathered through his own sketches and photographs on site. What I mean here by "the turn from the conceptual to the true-view" is the process of finding "the union of actual landscape and painting." As mentioned, even before his actual visits he was developing his own distinctive formal idiom in painting Mt. Geumgang, and this idiom now meets the true-view to open into a new horizon of aesthetic appropriation. He began Mt. Geumgang painting by borrowing the mountain as a symbol, and through Mt. Geumgang he spoke of hope and animation. Even before painting Mt. Geumgang, he had labored through the 〈Arirang〉 series to graft the values and aesthetics of tradition onto contemporary art. His reinterpretation of tradition appeared sustainedly in images of Gwanghwamun, Geunjeongjeon, and the cheongsachorong (traditional blue-and-red silk lantern). In that light, for him — who varied formal methods so amply — Mt. Geumgang must have been more than a mere landscape.

  The pictorial changes seen in the new works lie above all in reducing his signature dripping technique and drawing out the savor of brushwork. Compared with the typical method of dripping over the form filling the surface and then again repeating the form and the dripping, the recent works draw out the very savor of the brushstrokes that render rocks and trees, restraining the dripping or omitting it altogether. It is a brushstroke experiment one might dub the "oil-brush junbeop (oil-brush adaptation of the traditional brushstroke conventions of East Asian landscape painting)." Considering the manner of old paintings — paper, ink, and brush, with the stroke of a single flick — these paintings, with hanji (traditional Korean mulberry paper) applied to canvas and the stiff oil brush leaving its trace in acrylic paint atop it, deserve particular interest. The landscapes painted thinly, almost like watercolors, appear to bear intact the traces of true-view sketching done while moving in and out of Mt. Geumgang. The contour lines and dotwork drawn in strong blue pigment carry characteristics on a par with the dripping. It is also of great interest that the new works draw out, in part, the virtues of traditional ink-and-light-color painting. They have extracted the effectiveness of a representational technique in which the form of the mountain is rendered along the flow of its veins and the valleys are emptied through the method of negative space.

  That the surface, once divided by color-fields, has moved much closer to representational painting is another point of difference. Where before the elements of color-field dominated, now elements of point and line predominate. Compared with the dripping method, the preservation of dot and line carries a clearly distinct character from the earlier works in which Mt. Geumgang was painted as concept, and the obverse of its ideationality was supplemented by self-referential painterliness.

  The fact that what he is painting is a world he has personally experienced has led to a confident painting grounded in vivid experience. This is fully apparent in the five-meter monumental work 〈Mt. Geumgang Manmulsang — November 21, 1998〉. Paintings grounded in actuality lead the painter's hand toward another register. In the case of the 4.5-meter painting 〈The Baekdudaegan as Seen from Mt. Geumgang〉, where a panoramic sansu cannot be captured even with a wide-angle lens, the artist composed several photographs with computer correction and used them as a ground sketch; here one sees an effort to reduce distortion and to approach the true-view through representational expression. This, conversely, also attests to the artist's serious reflection — alongside his visual interest in the objects observed (Mt. Geumgang, the Baekdudaegan) — to read the qi of this land. The interest in how to bring the form of the mountain itself, as the subject of painting, onto the surface is a phenomenon that necessarily arises once the conceptual sign-subject of Mt. Geumgang has been replaced by the true-view Mt. Geumgang.

  To speak — through Mt. Geumgang — of the animation of nature and the people, and further to take up concretely the contemporary and on-site (the situation including division) — this is the singular possibility that Shin Jang-sik's painting cannot abandon. It is the work of attaining, through the union of symbol and actuality, an authenticity that runs through life and art. The meeting of his distinctive formal idiom with the actuality of Mt. Geumgang is drawing out another register of artistic maturity. Shin Jang-sik approached Mt. Geumgang as a symbol and has now met its actuality. To paint the mountain yet to surpass the register of so-called representational sansu — that of merely transcribing the mountain — may be the principal task of "contemporary artist" Shin Jang-sik. Yet he has sought to step out of that frame, toward reading the actuality of Mt. Geumgang.

  Is art not a trace of life? The artwork, as the byproduct and witness of an artist's life, shares the existence and fate of its maker. Over the past ten years, Shin Jang-sik has not so much revealed himself as an artist through radical formal experimentation as fashioned a fine vessel that bears his own idiom and steadily pursued the clear water suited to that vessel along a single road. The artist speaks of that road obliquely: "if there is even a small authenticity, the shame would be less." The autonomy of art that ruled the twentieth century has reached a condition in which it can no longer stand alone. The works of artist Shin Jang-sik have widened their horizon as an aesthetics of communication that, even under the reality of division, speaks of new meetings and hope — and thereby have opened a broader road ahead.

  Open archive page →

• Text Review 2004-01-02 · Lee Ji-ho

  Mt. Geumgang Seen Between Sashil (Realism) and Sa-eui (Idealism) (2004)

  Details

  Text Review 2004-01-02 · Lee Ji-ho

  Mt. Geumgang Seen Between Sashil (Realism) and Sa-eui (Idealism) (2004)

  Beautiful landscapes of nature move our hearts. The painter draws his affection for the landscape; the writer expresses it in words, awakening us to nature. There are two manners of painting landscape: one reproduces, or describes, the feeling that comes from the landscape itself; the other describes by inference, according to the artist's thought. Yet there is no fixed standard for such description — it shifts always with the artist's choice. Shin Jang-sik is known as a painter who captures the rich expressions of Mt. Geumgang, whose face changes with every season. Before going to Mt. Geumgang, his Mt. Geumgang paintings sought to evoke the meaning of the mountain as a historical symbol. After visiting it, however, his personal feelings — overpowered by the marvel of nature — emerged through color and form, and his expressionist tendencies grew stronger.

  Mt. Geumgang was opened to South Korean residents in November 1998, fifty years after the division, as the first North Korean tourist destination. Lying in the northern reach of the Taebaek range with its highest summit Birobong (1,638 m) at its center, Mt. Geumgang spreads with so many peaks that they are said to number 12,000. Mt. Geumgang is more than a mere landscape — beyond its splendid beauty, it holds the sorrow of our people, who could not reach it though it lay just within sight. For the painter Shin Jang-sik, Mt. Geumgang carries, in addition to its historical meaning, another urgency. He regards it as the "sanctuary" of our painting history, because it was Gyeomjae Jeong Seon's true-view sketching of the beauty of our land at this very mountain that established our aesthetic. So we must find what is ours at this sacred place. Mt. Geumgang, then, is the subject that reflects the artist's intent toward the tradition of Korean painting.

  From the conceptual Mt. Geumgang to the true-view (jingyeong) Mt. Geumgang — Shin Jang-sik first painted Mt. Geumgang in 1993, and across seven rounds of 〈Mt. Geumgang〉 work over the five years before the start of Mt. Geumgang tourism in 1998, he worked in varied formats including painting, installation, and printmaking. At that time, the artist drew Mt. Geumgang relying upon art-historical materials and sociological documents, or upon imagination and idea. When Mt. Geumgang opened in 1998, he boarded the first ship to visit the site and traveled through Mt. Geumgang's four seasons. His interest in such Korean subjects began with his work as assistant art director for the opening and closing ceremonies of the 1988 Seoul Olympics. Starting from that experience, in order to concretize the sensibility of our people he took interest in the formal vocabulary hidden in folk subjects, and under the theme of 〈Arirang〉 he worked with cheongsachorong, drums, gongs, flags, Gyeongbokgung. After that, he expressed the animation and vitality dwelling in our land through subjects such as cockscomb, wild grasses, the pine, and Bukhansan. In that line of work, he began to paint Mt. Geumgang, and the Mt. Geumgang thus painted was, on the line extending from 〈Arirang〉, another subject revealing the reality and everyday of the people.

  The artist set foot on Mt. Geumgang, touched it with his hand, breathed with his body, felt with his heart, and brought home in sketches and photographs the beautiful actual scenes unfolding before his eyes. Now the Mt. Geumgang that had been within ideation has, through his works, moved to actual landscape and then onward to true-view. Shin Jang-sik has visited Mt. Geumgang three times. Yet though his work is grounded in the actual landscape of Mt. Geumgang and borrows some Korean-painting modes of expression such as planarity and decorativeness, it cannot be named jingyeong sansu without acknowledging the elements of Western landscape painting. His Mt. Geumgang may be seen as a Romantic landscape that paints nature and visually shapes the artist's feeling and thought about that nature.

  Painters call the beauty that humans feel before nature's vast force or scale "the sublime." Western classical landscape painting holds the view of nature as the object of reality, with the human as the subject who grasps and uses it. The Romantic landscapes of Turner depicted the picturesque and the sublime, revealing the hope that an infinite, absolute nature would save small, finite humans. The Barbizon painters, seeking an art akin to nature and painting a soft, warm nature, embedded the reconciliation between human and nature. Shin Jang-sik's Mt. Geumgang is the mountain of "animation and shinmyeong (ecstatic vital spirit)" felt and made by an artist whose intent is to express the Eastern spiritual world that obeys nature — Confucian thought, Taoist thought — and to artistically represent and thereby propose hope for the painful modern history of national division. His landscape paintings hold not only nature but also the artist's feeling and thought about nature — Mt. Geumgang becomes landscape through him.

  Shin Jang-sik's process of making the work is grounded in objective materials rather than memory and experience alone. To obtain images close to the actual scene, he photographs Mt. Geumgang from various angles. He refines the photographs in Photoshop and projects them onto canvas using a beam projector. The on-site presence and animation peculiar to the actual scene that his images carry must owe to these repeated steps of selection and expression. He layers hanji on the canvas to thicken the surface and emphasize the matière. On the hanji surface he renders the projected Mt. Geumgang in acrylic, thinly or thickly, dark or light. As to color, he renders the curves of Mt. Geumgang in deep color and the valleys in bright color, seeking the proper harmony and meeting of yang and yin energies in the Eastern view. To heighten Mt. Geumgang's animation, he sometimes flings paint atop the painted surface, sometimes mixes in iron powder to evoke the autumn-leaf atmosphere. In particular, the dominant blue (青) in his surfaces corresponds in the Five Phases to mok (木, "wood") and to the east, the color of spring when all things are born — symbolizing creation, life, and birth, and used to ward off ghosts and pray for good fortune. Yet the overall color one feels across the painting is the obangsaek (the five-direction colors). This is the traditional Korean palette grounded in the Chinese yin-yang and five-elements doctrine. The artist uses color not as a response to visual experience but as expressions of conceptualized, knowledge-bearing traditional colors that hold concrete forms and meanings. This makes the surface — released from Western linear perspective and chiaroscuro — show a decorative splendor where color and image meet in lyrical beauty.

  Mt. Geumgang sansu (the East Asian landscape painting tradition) sublimated through expressionism

  The work 〈Mt. Geumgang Cheonhwadae〉 — a tense foreground of strong light-and-shadow contrast and a distant white mountain beyond the blue ridges — recalls Paul Cézanne's white mountain 〈Mont Sainte-Victoire〉, the painting that opened the door of twentieth-century modern art. If Mt. Geumgang is the sanctuary of Shin Jang-sik's heart, the white "Sainte-Victoire," made of limestone, was Cézanne's hometown. Cézanne painted Sainte-Victoire again and again, for him "all of nature must be seen in its depths." His thought, departing from the Impressionist conception in which subjectivity is expressed in colors responding to changes of light, gave birth to a new landscape painting. He revealed his subjectivity deep within the form of the mountain, advancing toward objective realism together with subjective sensory expression. Shin Jang-sik, too, paints Mt. Geumgang again and again. He does not see the pure natural form of Mt. Geumgang simply as the form caught by the eye. Around that form, he grasps it as the painter's own sensuous form within which a pictorial composition is built. Thus, even when Shin Jang-sik's Mt. Geumgang seems sensorial — through the description of concrete things or through freely deployed color — the overall feeling that rises from the surface is the plain, refreshing qi of Eastern color-painting. This is because the artist remains faithful to his objective subject and, to express it, draws together Western formal modes and Korean traditional methods such as the curving line of yin and yang.

  The work 〈The Pine of Mt. Geumgang Guryongdae〉 paints the naturalness of the blue pine faithfully, without contrivance, true to the subject and to feeling, yet shows the force and beauty of nature with greater emotional impact. The literati-painting spirit one feels in the pines of Chusa Kim Jeong-hui's 〈Sehando〉 has here been sublimated in harmony with expressionist elements.

  In Shin Jang-sik's 454×181 cm masterwork 〈The Baekdudaegan as Seen from Mt. Geumgang〉, the vast vista of Mt. Geumgang extending toward the coastline dazzles us. The curves of white peaks, like a white Milky Way unfolding across the map of Mt. Geumgang — even from this, one knows him for an experimental artist who, seeking the popular and real subject of nature rather than ideology, refuses past forms and pursues new expression. His daring across tradition and modernity, East and West — extreme contrast of light and color in the peaks, free color, fluid brushwork, dramatic composition charged with movement — recalls the nineteenth-century painter Delacroix, who expressed the fusion of human and nature through emotion, and at the same time Gyeomjae's beautiful true-view sketching. Art cannot change the world, nor is that its function. We must not understand Shin Jang-sik's Mt. Geumgang merely as an attempt to graft Korean tradition onto the modern; we must resonate with the sensibility that rises as a new form of pluralized culture. His landscape paintings glance past the actual and the inferred, revealing the in-between of sajil (寫實, the representation of fact) and sa-ui (寫意, the representation of intent). As Shin Jang-sik says, ripening takes time — Mt. Geumgang painting is only beginning. In this exhibition, the artist has shown — moving beyond the desire to record the awe of Mt. Geumgang onto the surface — the new possibilities of painting by one who has truly experienced and embodied Mt. Geumgang.

  Open archive page →

• Video Feature 2003-11-17 · Artist's Blog

  10 Years of Longing for Mt. Geumgang — Shin Jang-sik Solo Exhibition (Artist's Video) (2003)

  Details

  Video Feature 2003-11-17 · Artist's Blog

  10 Years of Longing for Mt. Geumgang — Shin Jang-sik Solo Exhibition (Artist's Video) (2003)

  A video edited and uploaded by the artist on his own blog — introducing his 2003 solo exhibition "10 Years of Longing for Mt. Geumgang" at Savina Museum of Contemporary Art, Seoul (November 17 – December 27, 2003), commemorating the 5th anniversary of Mt. Geumgang tourism. The video weaves together field photographs from the artist's travels to Mt. Geumgang, sketches, and works featured in the exhibition.

  Open archive page →

• Mixed Lecture 2011-05-25 · Shin Jang-sik

  Okinawa International University Symposium — 'Mt. Geumgang Paintings' (Shin Jang-sik) (2011)

  Details

  Mixed Lecture 2011-05-25 · Shin Jang-sik

  Okinawa International University Symposium — 'Mt. Geumgang Paintings' (Shin Jang-sik) (2011)

  Geumgang stands there as space, yet it abides with the twenty years of time in which it met me. Through 365 days, through twelve months, Geumgang was together with my time. And it dwells, too, within the paintings in which I tried to hold its beauty. The Twelve Scenes of Mt. Geumgang (金剛十二景) are a small fruit born within this time and space. Time shared with me — and so, twelve scenes.

  Spring, summer, autumn, winter — the twelve meetings of earth and moon changed Geumgang's beauty, and I longed to paint what they held. The memory of sharing that changing time by the measure of the moon, and the beauty of the space-time meeting Geumgang in the days to come — may it meet my paintings once more.

  [[center]]Paintings of Mt. Geumgang

  [[right]]Shin Jang-sik (Professor, Kookmin University; Painter)

  1. The Tradition of Mt. Geumgang Painting

  Paintings of Mt. Geumgang are countless — from the Goryeo monk No-yeong's Buddhist 〈Painting of Kṣitigarbha〉, to Gyeomjae Jeong Seon's 〈Geumgang Jeondo〉, the album leaves of Kim Hong-do, the many minhwa, and modern works such as Haegang Kim Gyu-jin's 〈Mt. Geumgang〉 and 〈Chongseokjeong〉 (painted after a sketching journey by order of Emperor Sunjong during the colonial period) and Sojeong Byeon Gwan-sik's 〈Samseonam〉. Mt. Geumgang painting, in particular, is a sanctuary in the history of our painting — the place where, from Gyeomjae Jeong Seon onward, our own aesthetics were established by sketching the beauty of our land from the actual scene (silgyeong). The inspiration for our painting in our age, made from our own, must surely be sought here.

  2. Division and Mt. Geumgang

  And yet since the division, not a single painter in the South has painted Mt. Geumgang. Even from imagination and materials, would it not be good to attempt Mt. Geumgang painting anew at this moment? With this thought I began, and from my 1993 solo exhibition through 1998 I have presented five solo exhibitions on the theme of Mt. Geumgang. In truth, my experience as assistant art director for the opening and closing ceremonies of the 1988 Seoul Olympics gave the initial momentum: from interest in the formal vocabulary hidden in folk subjects — cheongsachorong, drums, gongs, flags, Gyeongbokgung — I worked under the theme of "Arirang." Afterward, expressing the animation and vitality dwelling in our land through subjects such as cockscomb, wild grasses, the pine, and Bukhansan, I came naturally to think: if so, why not paint Mt. Geumgang, the sanctuary of our painting? That simple thought was the beginning of my Mt. Geumgang painting. Considered in the pictorial context of Mt. Geumgang as well as in its cultural-political weight, the "Mt. Geumgang" rendered by a painter of this age, who confronts the unrelenting reality of division, is yet another story of unification.

  3. Mt. Geumgang Found Again

  Now, having met Mt. Geumgang several times, perhaps that animation and shinmyeong (exalted spirit) will seep into my paintings as well. There remain many places I have not directly seen — Chongseokjeong, Singeumgang, and so on — but perhaps the shinmyeong and vitality our people carry are now possible within Mt. Geumgang paintings. Will a time not come, in the future, when the division of our nation is overcome and Mt. Geumgang is reborn as a symbol of the nation? Then I shall see it to my heart's content. I hope, too, that some measure of this shinmyeong and vitality will be expressed in my paintings.

  4. Ideational Mt. Geumgang Paintings

  1993–1998 — Painting Mt. Geumgang without having visited carried no small number of regrets. Yet I could not erase from those paintings the hope that one day I might go. This work, begun long ago, was accompanied by research on Mt. Geumgang painting as a pictorial value. The works of that time, of which one could without exaggeration say they were ideational sansu (the East Asian landscape painting tradition), were thin in the connection between actuality and form, and drew doubtful looks from those around. My efforts to overcome this point appeared as research into old Mt. Geumgang paintings and the gathering of photographic materials, but a landscape painted without on-site experience was inevitably, perhaps, a painting in the head rather than in the heart. The black-and-white photograph from my 1996 solo exhibition catalog — me looking off into the distance with a cigarette — quietly shows my position standing at the clear fork between ideational sansu and true-view sansu (jingyeong sansu). A painter standing before the wire fence of the armistice line carries the air of one who longs for, or foresees, crossing it soon for Mt. Geumgang.

  5. Realistic Mt. Geumgang Paintings

  I approached Mt. Geumgang as a symbol and have now met its actuality. To paint the mountain yet to surpass the order of so-called representational sansu — that of merely transcribing the mountain — may be my principal task. Yet I have sought to step out of that frame, toward reading the actuality of Mt. Geumgang. The Mt. Geumgang paintings after my visits to the mountain differ in many ways from those before. First, ideational sansu can now turn into jingyeong sansu (true-view landscape). My recent works are jingyeong works of Mt. Geumgang, made on the basis of materials gathered by my own sketches and photographs on site. What I mean here by "the turn from ideation to true-view" is the process of finding "the union of actual landscape and painting." To speak — through Mt. Geumgang — of the animation of nature and the people, and further to take up concretely the contemporary and on-site (the situation including division) — this is the singular possibility that my painting cannot abandon. It is the work of attaining, through the union of symbol and actuality, an authenticity that runs through life and art.

  6. Prospects for Mt. Geumgang Painting

  Mt. Geumgang is my Mt. Geumgang, and our nation's Mt. Geumgang. I hold this hope: that one day, painters from the South and the North together may paint Mt. Geumgang on its very soil, debate our art, and exhibit in Seoul and Pyongyang — would not our symbol thereby be made still more precious? Would it not be possible to meet through the sensibility common to our people? Not meeting an empty mountain devoid of people, but meeting the mountain together with its people — the joy then would be greater still.

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  Open archive page →

• Mixed News 2003-11-14 · The Hankyoreh

  Korean Press Coverage — Shin Jang-sik Solo Exhibition '10 Years of Longing for Mt. Geumgang'

  Details

  Mixed News 2003-11-14 · The Hankyoreh

  Korean Press Coverage — Shin Jang-sik Solo Exhibition '10 Years of Longing for Mt. Geumgang'

  Five Korean newspaper reports on Shin Jang-sik's solo exhibition '10 Years of Longing for Mt. Geumgang' at Savina Museum (Nov 17–Dec 24, 2003). Three Hankyoreh articles — Roh Hyung-suk (Nov 14, 2003) introduces the joint exhibition project organized by Hankyoreh and Hyundai Asan for the 5th anniversary of Mt. Geumgang tourism, Son Won-je (Nov 14, 2003) an artist interview, and Kim Bo-geun with photography by Hwang Seok-ju (Nov 16, 2003) another interview foregrounding the artist's quote 'Mt. Geumgang is an Arirang Pass to be crossed.' Kukmin Ilbo, Lee Gwang-hyung (Nov 17, 2003) — a survey of three simultaneous exhibitions (Savina · Kumho Museum · Gallery Art Side) under the heading 'Mt. Geumgang Encounters and Hopes.' Weekly Hankook, Jang Byeong-uk (Dec 18, 2003) — a 'Korean Profile' interview spotlighting Shin's signature 'oil-brush textural method' and the 'Geumgang Meditation' suspended paper sculptures.

  

  

  

  

  

  

  Coverage (5)

  • The Hankyoreh 2003-11-14 · Roh Hyung-suk
    Opened: The 12,000 Peaks, A Surging Tide of Joy and Sorrow ↗
  • The Hankyoreh 2003-11-14 · Son Won-je
    50 Years On — 'Reconciliation Sea Route' Becomes 'Cooperation Land Route' through Turbulent Waters ↗
  • The Hankyoreh 2003-11-16 · Kim Bo-geun (photo by Hwang Seok-ju)
    'Mt. Geumgang Is an Arirang Pass to Be Crossed' ↗
  • Kukmin Ilbo 2003-11-17 · Lee Gwang-hyung
    [5th Anniversary of Mt. Geumgang Tourism Exhibition] The Mystery of 12,000 Peaks, Intact ↗
  • Weekly Hankook 2003-12-18 · Jang Byeong-uk
    [Korean Profile] Prof. Shin Jang-sik (Kookmin Univ.) — Real and True-View Mt. Geumgang of 10 Years' Longing ↗

  Open archive page →