Professional Documents
Culture Documents
(Geizan )
calligraphy
and the
scripto-pictoric works
I
Arteni's art sprouted in the bitter soils of an East-Central Europe haunted by horrors , in the
shadows of hegemonic ideologies, in the cultural climate of borderlands rooted in latency
and limological uncertainties. The geographic accident of being intermediate between West
and East - chance [fatum] is etymologically linked to fate - defines coexistence within the
Self of two or more 'here-and-now'. Being somewhere in-between, leads to simultaneous
incorporation in more than one culture, to inner multiplicity, to an interplay of multiple parallel
and distributed identity constructions and to the metaphor of form as secure multi-ontology
assertion. It is a matter of having to forge a communication which opens to a singular play of
the visual, a play that spells out the paradoxicality built into the recomposition of painterly acts
by means of parallel transclassic operations which activate and adopt a variety of incongruent
formal devices and domains, however strange this may seem in view of the Procustean
mindset of the contemporary art world. With an inherent heterarchical outlook and a flâneur's
eye for chance, Arteni juxtaposes the 'look from within' and the 'look from without',
transcending the horizons of each particular cultural contexture, while non-synchronous
tendencies within styles bring about formal mutation.
Having felt limited by the inadequacy of the Western mainstream avantgarde paradigm and its memetics of
instability as well as by the accepted notions premised on the subservient role of painterly discourse, Arteni
turned elsewhere for inspiration and stylistic approaches. It is exactly the sense of being an outsider that
allows Arteni to observe with detached curiosity. The utter apartness (Abgeschiedenheit) of art amplifies the
genealogy of form. Classical revivalist concerns are merged with other traditions. These include the art of the
Far East. They also include protoscripts and folk art - where the synchronicity of figurative pictures and
abstract motifs may appear in the same sequence, a dual capacity that has been developed in pre-modern
cultures throughout the ages - and a variety of visual material re-valued by juxtaposition and viewed as
empty signifier.
Arteni’s interest in calligraphy began in high school. He studied with Chinese, Korean, and Japanese
teachers, and is now pursuing calligraphy with Professor Yusho Tanaka (Setsuzan), Director of the
Department of Calligraphy, Faculty of Literature, Daito Bunka University, Tokyo, one of Japan's foremost
Living Masters and president of the Nihon Shodo Geijutsu Kyokai (The Japan Calligraphy Art Association)
founded by Professor Kamijo Shinzan, a pupil of Miyajima Eishi and one of Japan's top calligraphers. Arteni
has been awarded in 2005 the highest rank, SHIHAN (Master Teacher), by The Japan Calligraphy Art
Association. It is tradition that the teacher gives the student an art name which points to the student's nature.
In 2005 Arteni received the special art name GEIZAN [meaning Art Mountain] from Yusho (Setsuzan) Tanaka
Sensei. Arteni was given a part of the Teacher's art name, ZAN [meaning Mountain,] as a symbol of spiritual
succession. The Association traces its lineage to 1887, when a young Miyajima Eishi crossed the sea to study
with Chang Lien Ch'ing [Chang Yü-chao (Zhang Yuzhao)], a representative Chinese calligrapher who had
succeeded in blending all schools of stelae writing into an unique style. Each generation develops new
interpretive strategies and searches deep into the meta-artistic logic of visual forms as such or of graphic
systems underlying calligraphic styles. Professor Yusho Tanaka (Setsuzan), for example, has ventured into a
creative stylistic retrieval of bamboo and wooden strips inscriptions.
NIHON SHODO GEIJUTSU KYOKAI
(JAPAN CALLIGRAPHY ART ASSOCIATION)
|
Stefan Arteni (Geizan )
Calligraphy is an unique art in whose medium-scape even written words can function
iconically. Like calligraphers in earlier centuries, one draws inspiration from ancient
calligraphy styles. It is a confrontation between the calligrapher and the form. In Zen
terms, the form becomes the calligrapher’s koan.
Handwriting is a long trained motor skill resulting in well co-articulated shapes like
strokes and loops. Like most periodic motor behavior, graphic skills may be conceived
of as the outcome of non-linear coupled oscillators model resulting from the nonlinear
coupling between two orthogonal oscillatory components, identifying stable states
(or attractors) in graphic skills. To sum up, both performance and degradation in
handwriting find a unifying concept with the notion of stability, a hallmark in dynamical
systems theories, a subtle interplay between stable patterns and the necessity to
adopt less stable shapes and their co-articulation as attractors of underlying
coordination dynamics that govern graphic performance.
.
Gesture, which belongs to the ‘sphere of action’, is – to use Giorgio Agamben’s
formulation – ‘the staging of a mediacy, the becoming-visible of the means as
such. It makes manifest human existence as being always within a medium’… It
makes the mediality of the process, of the ‘gesture’ as Agamben defines it, the
theme of its own action and demonstration… movement which enacts and
annotation that holds it in time.
Work in a
private collection
Works in a private collection
Work in a
private collection
Works in a private collection
Calligraphy Triptych, shown at the 2008 Calligraphy Biennale, Seoul, Korea
Work in a private collection
Work in a private collection
Collection Mansfield Freeman and
Davison Center for the Arts, Wesleyan
University, Middletown, Connecticut
Collection Mansfield Freeman and
Davison Center for the Arts,
Wesleyan University, Middletown,
Connecticut
Work in a private collection,
Nara, Japan
Wandering
(a poem by Muso Soseki)
artist’s book