《图腾I》系列 Totem I
《图腾I No.1》
Totem I No.1
《图腾I No.2》
Totem I No.2
《图腾I No.3》
Totem I No.3
《图腾I No.4》
Totem I No.4
《图腾I No.5》
Totem I No.5
《图腾I No.6》
Totem I No.6
《图腾I No.7》
Totem I No.7
《图腾I No.8》
Totem I No.8
《图腾I No.9》
Totem I No.9
《图腾I No.10》
Totem I No.10
《图腾I No.11》
Totem I No.11
《图腾I No.12》
Totem I No.12
《图腾I No.13》
Totem I No.13
《图腾I No.14》
Totem I No.14
《图腾I No.15》
Totem I No.15
《图腾I No.16》
Totem I No.16
《图腾I No.17》
Totem I No.17
《图腾I No.18》
Totem I No.18

媒介:数绘摄影
尺寸:110 x 140 cm
创作年代:2012
我曾经试图从艺术哲学的角度对图腾的意义加以考察,我发现原始岩画的图腾表象与现当代艺术视知觉图式有着内在的联系性;而图腾所隐喻的文化现象和文化意义在当下的社会、文化、历史与生活中也有着具体而强烈的体现,比如对文化中心话语的惟命是从、对西方中心主义的既定认知、以及对后殖民文化理论的盲目推崇等等,何尝不是一种图腾的崇拜。强势的西方文化集团在全球化政治与文化的领导地位,往往会强制的同化非西方的、边缘与底层的话语结构。作品中的奥巴马形象扩大化,与非洲土著人们形成鲜明的对比,使其符合图腾崇拜的表现程式。与此同时,我又将人物显示模糊化,在奥巴马形体上占据大量平面空间的同时,在彰显度上却低于其它平面各元素。从而营造一个博弈的场所,即边缘话语与中心权力话语的博弈。虽然已有众多学者,通过个人化的理论研究倡导超越东西方对抗的基本立场,解构中心权力话语的神话,但是这依旧会是一个长期的、无法逾越现实。我在选取人物个体与服饰以及佩戴的饰物上都做过细致的分析,我希望在给观众营造神秘、虚幻美感的同时,将图腾的文化意义予以彰显。




Media: Digital Pictorial Photography
Size: 110 x 140 cm
Year of Creation: 2012
I once sought to examine the significance of totems from the perspective of art philosophy, and in doing so, I discovered an intrinsic connection between the symbolic forms of totems found in prehistoric rock art and the visual-perceptual patterns of contemporary art. The cultural phenomena and symbolic meanings embedded within totems continue to manifest vividly in today’s social, cultural, historical, and everyday contexts. Obedience to centralized cultural authority, the widespread acceptance of Western-centric ideologies, and the uncritical admiration of postcolonial theory—all of these can, in a sense, be seen as modern expressions of totemic worship. In the globalized landscape, dominant Western cultural blocs often assert their political and cultural supremacy by forcibly assimilating the discourses of non-Western, marginalized, and subaltern voices. In my work, the exaggerated image of Barack Obama stands in stark contrast to depictions of African Indigenous people, evoking the visual syntax of totemic worship. At the same time, I deliberately blur the clarity of his figure—although his form occupies a large portion of the pictorial space, it visually recedes in prominence compared to other compositional elements. This tension creates a conceptual battleground—a site of contestation between peripheral discourse and centralized power. While numerous scholars have, through personalized theoretical frameworks, sought to transcend the binary opposition of East and West and to deconstruct the myth of hegemonic cultural narratives, this remains a prolonged and inescapable reality. I have carefully analyzed the individuals portrayed, their clothing, and the adornments they wear. Through this attention to detail, I aim not only to evoke a mysterious and dreamlike aesthetic for viewers, but also to foreground the deeper cultural significance of the totem in a contemporary context.