Pingapa ▌PLUS▼

Il mondo non è banale? ░ Il linguaggio conveniente del Sublime Prefetto

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¨ Sutta  (vedico: s ū tra; letteralmente: filo * ) del linguaggio conveniente del Sublime Prefetto ** Mia Nonna dello Zen così ha udito: una volta dimorava il Sublime Prefetto presso la Basilica di Sant’Antonio, nel codice catastale di Padua. E il Sublime così parlò: “Quattro caratteristiche, o mio bhikkh ū *** , dirigente dell’area del decreto di espulsione e dell’accoglienza e dirigente anche dell’area degli enti locali e delle cartelle esattoriali e dei fuochi d’artificio fatti come Buddho vuole ogni qualvolta che ad esempio si dica “cazzo di Buddha” o anche “alla madosca” o “gaudiosissimo pelo”, deve avere il linguaggio conveniente, non sconveniente, irreprensibile, incensurabile dagli intercettatori; quali quattro? Ecco, o mio dirigente che ha distrutto le macchie: un dirigente d’area parla proprio un linguaggio conveniente, non sconveniente, un linguaggio conforme alla Dottrina del Governo, non in contrasto con essa, un linguaggio gradevole, non sgradevole, un lin...

Lukas Duwenhögger, You Might Become a Park

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Lukas Duwenhögger at Raven Row

Artist: Lukas Duwenhögger
Venue: Raven Row, London
Exhibition Title: You Might Become a Park
Date: June 30 – September 18, 2016

Full gallery of images, press release and link available after the jump.
Images:
Images courtesy of Raven Row, London. Photos by Marcus J. Leith.
Press Release:
This exhibition – alongside its companion exhibition Undoolay, which has recently ended at Artists Space, New York – is the largest and, surprisingly for so significant an artist, amongst the first surveys to date for Lukas Duwenhögger (born in Munich 1956, lives in Istanbul). It includes paintings, installations, collages and objects made over more than thirty years.
Duwenhögger’s figurative paintings conjure his subjects into situations and worlds that are inventively adorned, allusive, anachronistic and compelling. As much as a painter, Duwenhögger is a designer and a fabulist. Most of his subjects are treated with love; when depicted in imaginary portraits they are poised and self-sufficient, while together, often homosocially, they seem engaged in private conversation and shared understandings. Events, allegories and narratives are dispersed over an even, democratic, picture plane. Duwenhögger’s figuration is a deliberate confrontation with high cultural mores, with an awareness of the loaded history of that form but an avoidance of heavy-handed references.