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Flickering Shores, Sea Imaginaries, this year’s edition of the Sea Art Festival, is inviting us to rethink our relationship with the sea, referring to the beauty but at the same time, the fragility of our shores, and exploring alternative frameworks and visions for engaging with the ocean and marine environments.
The sea is deeply embedded in our lives and capitalist society, a vital source for our survival, but also a vast industry we exploit for food, medicines, energy, minerals, trading, travel and so on. But increased human activity, from extensive cruise tourism, shipping and overfishing to nuclear testing, pollution and deep-sea mining have been plaguing the sea, having a huge impact on marine ecosystems and habitats.
Instead of viewing the sea from the coast as a divided and abstract surface for moving around commodities, Flickering Shores, Sea Imaginaries reminds us that we are part of this body of water. This year's Sea Art Festival aims to explore new relationships with the sea and its ecologies, enabling spaces for cooperation, collective visions and synergies as a call to resistance and restoration.
Dukkyoung Wang takes note of the subtle and captures the indifferent. Wang tries especially hard to reveal the hidden side of those who are pushed to the periphery of society—those who are invisible and voiceless—by using various materials and media. In recent years, Wang has been trying to “speak to (someone)” and “capture (something)” by confronting the stories of women and considering the form of language that sutures the gaps between the inner and exterior sides of an individual.
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Renata Padovan creates poetic channels of communication, spotlighting issues related to land occupation and their ecological, political, social, and cultural consequences. Recently, the majority of her work has been based on research pertaining to the devastation of ecosystems. Since 2012, she has developed several projects in the Amazon, with a focus on deforestation, river pollution, and the destructive effects of hydroelectric power plants. Padovan has participated in several AIR programs and since 2023 she has taken part in the Tara Ocean Europe expedition together with scientists, exploring and analyzing the surface of the ocean. Her work has been exhibited in galleries, institutions, and museums in Brazil and other countries around the world.
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Cho Eun-Phil uses blue as her main sculptural element to transform everyday materials into extraordinary and surreal spaces. With Cho, her blue is not just a color of physical materials; for her, each and every material is changed to blue and transformed into an illusionary space and a space of meaning. Her installations are a fundamental experiment about site-specificity and a challenge to it. These spaces allow not only the viewer but also the artist herself to experience unfamiliar moments. Recently, Cho has been working on a residency at Clayarch Gimhae Museum, with a particular interest in plant forms that change over time. She will be exhibiting at the Hangang Sculpture Project this year and at the Ichihara Lakeside Museum in Japan next year.
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SUPERFLEX was founded in 1993 by Jakob Fenger, Bjørnstjerne Christiansen, and Rasmus Rosengren Nielsen. Conceived as an expanded collective, SUPERFLEX has consistently worked with a wide variety of collaborators, from gardeners to engineers to audience members. Engaging with alternative models for the creation of a social and economic organization, works have taken the form of energy systems, beverages, sculptures, copies, hypnosis sessions, infrastructure, paintings, plant nurseries, contracts, and public spaces. SUPERFLEX has been developing a new kind of urbanism that includes the perspectives of plants and animals, with the ultimate goal of moving society towards interspecies living. For SUPERFLEX, the best ideas might just come from fish.
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Merilyn Fairskye lives in Sydney, Australia whose recent video and photographic work explores the effects of powerful events of real life on humans and the environment. Current projects that explore the relationships between technology, atomic landscapes, and community have taken her on location to the Polygon in Kazakhstan, Sellafield, Chernobyl, and other key nuclear sites. Her work has been presented at over 180 exhibitions and festivals, including at the Museum of Modern Art, New York, Tate Modern, London, the Stedelijk Museum, Amsterdam, the Museum of Contemporary Art, Sydney, and the Art Gallery of New South Wales.
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While our oceans already face a huge amount of stress from climate change, plastic pollution, oil spills and over fishing, how can proposals for sea floating dwellings be sustainable or non-threatening to marine ecosystems?
Seasteading, the concept of creating dwellings floating at sea, colonizing oceans and bypassing territories controlled by governments, has been around for a long time. Floating structures anchored in international waters, beyond the "territorial sea" of any country, have included refitted oil platforms, modified cruise ships, or custom-built floating islands and structures to name a few.
Jacob Hurwitz-Goodman and Daniel Keller’s film The Seasteaders documents the first Seasteading conference in Tahiti, talking with Seasteading evangelists like controversial author Joe Quirk and Seasteading Institute executive director Randolph Hencken to get firsthand accounts of the Seasteader’s beliefs and visions for an aquatic future. While much remains to be worked out, not least of all the fundamental problem of the place of “shesteaders,” the Seasteaders hope they can float on changing tides as they colonize the world’s waters.
Founded in 2008 by former Google software engineer Patri Friedman with financial backing by PayPal founder Peter Thiel, the Seasteading Institute envisions a fluid world, where governments are selected in an open market and climate change can be “hacked.” Seeing rule by the majority as ineffective and oppressive, the Seasteaders propose a libertarian future of floating micro-governments, where user-citizens can detach and rejoin at will and law looks less like constitutions and more like software. To implement their plan for a nautical future, the Seasteaders have begun working with the government of French Polynesia to build the first floating islands in a special economic zone off the coast of Tahiti, after facing large-scale public opposition in Honduras.
Seasteading evangelists, in a similar way to Silicon Valley techno solutionists, are presenting the society as a system that can be modified, managed or controlled. A group of entrepreneurs proposes to create new markets and worlds that fit their needs for a rules-free society. But while these initiatives present floating societies as solutions to housing needs, environmental challenges or a way to escape badly governed nations, how can we know for sure that these sea structures are more than tax avoidance bubbles or extravagant retreats for the rich?
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Thousands of white threads traverse the length of the building of a now abandoned church hall, the Old Ilgwang Church, close to Icheon Bridge. Once a Methodist prayer center, and briefly a missionary school, only to become again a place for prayer, the building has had many lives and housed different communities, people and stories.
The vacant building is transformed another time with the site responsive installation And to Flounder in this Sea is Sweet to Me. The threads, emitting from a church light source, extend along the whole empty space towards the two windows at the far end wall of the building, and the outdoor terrace. Shono, responds to this space of multilayered narratives with a complex but at the same time delicate, tangible and light structure.
The structure that inhabits the building transforms throughout the day with the changing of the natural light reflecting the passage of the day from light to soft dark.
Playing with concepts of light as a metaphor for vision, this is a call for journeys, travel, introspection, dreams, and wonder. The white threads in horizontal lines - characteristic of Shono’s work - seem to multiply as hand drawn lines, from a single point reaching out to almost hug the windows.
One can step into this form, which purposefully orients the auspice outwards through the windows and towards the direction of the sea. The threads, thin strands of perception, are expanding the artwork's dimensions from the physical to the experiential, inviting us to imagine.
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Would you adapt your body to “serve” marine ecosystems and keep aquatic organisms healthy?
How to Become Wholesome investigates how bodily waste, in the broadest sense (tears, sweat, and urine), may contribute towards the wellbeing of aquatic organisms.
Extending from Kasia’s renowned installation How to Make an Ocean, where the artist collected and analyzed the chemical composition of human tears in order to feed tiny marine ecosystems, this work poses a series of questions such as: How to care for one's own body so that it becomes the most nutritious for a marine ecosystem? What tools are needed to harvest those nutrients from the human body? How do we test harvested substances for their suitability? What are the aesthetics of this process and of developing connections between the human body and the ocean?
The ongoing research behind this project is presented in a series of records and tools. Diet diaries and records of the chemical composition of Molga’s bodily secretion (Records of Transforming into Resource); a series of sketches of tools for helping to harvest nourishment from bodily waste (Tools for Harvesting Nourishment); and invented for purpose lab instruments.
Most importantly, at the heart of the current edition of this installation, are 3 to 4 interconnected water tanks. In these tanks, water made out of various bodily sources mixes with seawater, influencing the growth and nourishing the development of specially selected aquatic plants.
How to Become Wholesome draws a parallel between the wellbeing and survival of the human body with that of non-human species and reminds us that we are very much part of nature and the ocean, not a separate entity.
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There are no boundaries in the sea or land. Fences are human-made structures and boundaries are drawn and constructed by humans. A space surrounded by a fence gives a clear sign to people that it can not be entered, however one’s sight can penetrate a space enclosed with a fence or border. Boundaries can be penetrated from the outside.
In Yasuaki Onishi’s installation, the fence that separates this side from the opposite one marks that boundary. Works with fences of different types and sizes create permeable volumes by layering boundaries. Yasuaki uses a ready-made and mundane object such as a fence, sculpting an empty space and allowing it to be filled with our imagination. The space between ourselves and the sea or nature may be thought of as a separation or a border, but here this hollow space is materialized with a structure of vertical and horizontal lines, volumes and voids, allowing us to fill in these forms and create different interpretations or visualize new landscapes. Layer of Boundary explores ideas of emptiness and fullness, absence and presence. Through this installation Yasuaki also explores relationships - and borders - between human and nature. The familiar fence object is reversed; the artist manipulates it so it’s not a fixed structure anymore, but one that can be penetrated and one that can offer different points of view. In a way, what is thought of as a boundary between ourselves and the sea, we are invited to erase with our imagination.
Yasuaki invites us to rethink the division between human and sea, human and nature, but also the separation between human activity at land and sea. He reminds us of the need to look at sea, land and humans together and as connected entities in order to be able to address the urgent transformation the sea is undergoing.
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Eunhae Jung and Zune Lee have collaborated on this installation creating mandala patterns from small and micro-ocean plastics generating visualizations of the earth’s frequency.
The plastic fragments have been collected from Hamden beach on Jeju island, in five years of activity collecting ocean plastics with volunteers and members of ECOOROT, an eco-art organization founded by Eunhae Jung. The mandala patterns here are generated using the Schumann Resonance - a series of resonating electromagnetic waves, driven by lightning activity, also known as the Earth’s “heartbeat” or “hum”.
Thunderstorms roll over Earth producing about 50 flashes of lightning per second and creating electromagnetic waves captured between the Earth’s surface and the ionosphere. Some of these waves combine to create a repeating atmospheric heartbeat or the Schumann resonance, an extremely low frequency at an average of 7.83 Hz.
Scientists have discovered that variations in the resonances correspond to changes in the seasons, solar activity, or activity in Earth's magnetic environment and other Earth-bound phenomena. There are theories that the earth’s vibrations are rising which can cause us anxiety, and although there is not hard scientific evidence for this, this theory emphasizes that we are most calm when our brain waves overlaps with the earth’s vibration, so maybe, the Schumann Resonance is a reminder of our connection and close relationship with the Earth.
Eunhae, since her childhood, wondered what this ever-present low sound was, which she was able to hear when everything else was quiet, but recently realized that many people can’t hear it.
Eunhae and the ECOOROT participants kneeling on the sand, stroking it with repetitive moves collecting microplastics while hearing the ocean sounds in the background, become part of a visceral experience that feels like a ritual or prayer. In the mother’s womb, the sound was experienced through tactile receptors. Sound was the touch.
The inspiration of Plastic Mandala came from the Tibetan Buddhist ceremony, where monks create a beautiful and colorful sand mandala for days to weeks, and when it’s complete, they dismantle it. Then they carry the sand, blessed and now blessing itself, and pour it into a nearby stream of water so that it will be flown into the ocean and to all living beings connected through the one ocean that connects us all.
The artwork expresses a sense of despair facing our plastic culture and the wish to bless the ocean by taking plastic out of the ocean. The artwork is complete when it is dismantled. It will not be turned into something new, useful, or permanent.
You can watch a video from a Plastic Mandala made by ECOOROT participants here:
https://www.youtube.com/watch?v=kjd1t9OWC2I&t=302s
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