Because of isolation lasting centuries, Chinese artists have developed their own world of images, without connections to what is produced in Europe and the United States. The case of the Yi School is highly significant. Although it was born at the margin of the abstract art and conceptual art that have dominated the Western art world in recent decades, it maintains points of contact with these two. It is art lived as an experience of retreat and meditation that explores contemplation, unity and harmony. The extraordinary development of the People’s Republic of China in recent years and the opening of new pathways of communication and business with the West have stimulated the world’s interest in Chinese culture.  After its presentation in Barcelona, ”la Caixa” Social and Cultural Outreach Projects is taking to CaixaForum Madrid the first major exhibition of the Yi School outside China, organized jointly with the Beijing Municipal Bureau of Culture and the Beijing Culture & Art Foundation. The exhibition introduces eighty-two works by forty-eight Chinese artists of the last thirty years, divided into three periods. Yi art from the Cultural Revolution (1966-1976) until the 1980s is characterized by an idealized humanism in opposition to the revolutionary slogans (Yi xiang, “mental image”). The second period is when art at a time of urban and cosmopolitan expansion recovers private spaces and incorporates Eastern symbols and writing (Yi li, “mental principle”). The third period, Maximalism (Yi chang, “mental environment”), arose at the end of the 1990s and devotes its main attention to the process and the context of the art work.

A few months ago, to coincide with the opening of a Representative Office of ”la Caixa” in Beijing, an exhibition of fifteen works by international artists from the ”la Caixa” Foundation’s Collection of Contemporary Art was put on at the Beijing Art Museum of Imperial City. The Yi School: Thirty Years of Chinese Abstract Art represents its counterpoint. It is designed to bring the general public in our country closer to an artistic school that has had decisive weight in Chinese plastic art from the 1970s until now and to make the work of some of today’s leading Chinese creative artists better known.

The Yi School is defined as an artistic tendency in China, based for the last three decades on the aesthetic essence of Yi. It is distinct both from contemporary literature and conceptual art and from Eastern abstract art. In Chinese aesthetics, Yi does not mean just subjective thought, even though it is a fruit of our mind. It is not precisely equivalent to the terms concept, idea or significance, but represents a state of contemplation and meditation by creative artists, the way that artists or poets think about their surroundings or observe them. In this respect, the Yi School is the artistic style best suited to expressing meditation.

If we think that Yi is related not just to the thought of the artists, but also to the real environment and the objectives of meditation, the Yi School cannot be defined by any modern Western concept such as realist art, conceptual art or abstract art, even though it may look like all these tendencies, especially abstract art. In reality, the Yi School brings together almost all the characteristics of these three tendencies without restricting itself to any one of them in particular. This responds to a norm that has always governed traditional Chinese aesthetics, to stop art becoming excessively diverted towards the extremes.

In terms of expression of Yi, the artists have focused in different periods on different aspects of Yi. For example, at the end of the 1970s, during the Cultural Revolution, a series of non-official artists sought individual freedom in opposition to Mao’s propagandistic art. In this context, the Yi School focused on the search for individual expression and for “pure art” against “conceptualized” political art. The Yi School was expressed in the aesthetic form of Yi xiang or “mental image”. Artists sought unity and harmony between concepts and objects of nature, during the process of thinking about and observing the external world. Then the representatives of the Yi School at the end of the 1980s paid greater attention to expressing their ideas about the way to reform reality and cultural modernity through cultural signs. In this period, the Yi School defended symbolic concepts, the essence and start of an ideal culture and society. As such, the Yi School during this period is called Yi li or “mental principle”. Thus the Yi School of this epoch represents Yi Chiang or “mental environment”. Creating works of art is equivalent to meditating in a private space.

Yi School – 30 Years of Chinese AbstractArt
4 June – 21 Sept 2008.
CaixaForum,
Av. Marqués de Comillas, 6-8
Barcelona

Read a nice review of the show at Blog on Art in Barcelona

after cecille / prismacolor / 5″ x 6″
© 2007 gordon fraser. all rights reserved. www.gordonfraserfinearts.com

I posted the above drawing to a drawing forum on artreview.com and received a number of replies from the impassioned defense, to the legitimate questioning, to the ridiculous dismissal/panning by the court jester who’s now out rummaging through his kids nursery school art projects in the hopes of getting rich. I then posted the following reply. [see the whole conversation here...]

Byron, Alaleh and Jonathan all raise some interesting questions, establishment vs. anti-establishment, abstraction vs. realism, illustration, decoration, basically the stuff we as artists (an the non-artists critics) have been tangling with for the last 150 years! I started to jot down some notes and realized I have a lot to say about all of them. At this point I will have to sidebar those discussions to a different forum so as not to take away from the art being shown here. That being said, given that this is “Show and Tell” I will offer a few comments. For the purpose of the discussion I will try to separate formal questions from questions of content, but in reality in the process of drawing, the concerns interpenetrate and cannot be separated. First, in terms of content, this painting is about desire, pretty straight forward establishment content going back hundreds/thousands of years, so to byron’s point I do not view this piece as anti-establishment. It is a question/conversation/meditation I have been engaged with for about six months and it offers one viewpoint among many. The brief history is that this project began as 5 minute poses in the studio with a clothed model, who happens to be a dancer, over a two week period back in october. The initial studio sketches were executed in watercolour and I have carried on this work in oil, watercolour, collage, and prismacolor pencils, using both the sketches and memory of some poses as inspiration. This is one example.

Now to the more formal issues:
1) Mark making – I have used gestural marks and scribbles to convey the energy and excitement of desire, which often can feel uncontrollable and overwhelming when it is being experience.

2) colour – the dominant colour of the piece is red, chosen first off because the model has red hair and there was red fabric hanging on the wall behind where the model was posing. I then pushed and changed the hue, layering different reds (which unfortunately can’t be seen so well on the computer screen) in order to develop a sense of the warmth, heat, and excitement of desire. The red moves very quickly toward the viewer and allows me to pull the background right to the surface, compressing the space of whole composition. Secondarily, the two blue planes sandwich and squeeze the red plane, creating a dynamic tension and opening up the space of the composition.

3) composition – the compositional structure is very simple, built on a tilted plane, stolen from the italian masters such as Titian, Tintoretto, Veronese, etc., to provide a dynamic structure to both house and convey energy and excitement. It helps create the movement and space in the drawing.