Findings 探索结果


Before launching into Chapter 3 (Finding) of our residency, I like to share Sheryl Cheung’s ’Readings of a Landscape’ that emerged from her encounter with the location during the time of Landing and Grounding, see separate document.

Another Prelude

During the time of grounding, the four baby swallows - now old enough to leave their nest - drew boisterous curves across the courtyard, linking the roof edge of the kitchen with that of the library with that of our sleeping quarters and back to the kitchen roof again and again. The directional forces of their flights reflect our movements on the ground. 

 在进入我们驻留经历的第三章 (发现)之前,我想分享 《景观的阅读》,其作者谢丽尔·张与当地的相遇启发了她的创作,与《Landing and Grounding》的创作时间同步。另见说明。


在人们对周围环境建立感知的过程中, 这里曾经四只小燕子躁动着在院子里画出热闹的曲线, 永不停息地把厨房的屋顶、图书馆的房顶、以及寝室的屋檐连在一起。现在这些燕子已经够大了, 可以离开他们的巢穴独立生活。它们飞行的方向和我们在地面上的运动不谋而合。

Chapter 3:  Findings

‘Finding entails the act and process of searching as well as the outcome, the thing discovered,’ (Girot in Corner, J. 1999; 63)

The following is A Montage of Disparate Entities  

and consists of five textual findings, one visceral finding and two movement-propelled findings by each resident artist:

3章: 探索结果

"探索成果不仅牵涉到结论和被发现的具体事物,其行为本身和过程也不可或缺," (Girot 在角落里, J. 1999; 63)

下面这个汇聚多种元素的蒙太奇涵盖了五个文本探究结果: 一个是深层次的发现,另一个则是运动推动的结果:

The time of finding was guided by the question: Is that which has been found an object, an integral part of the landscape, an experience, a question, a possibility? In retrospect our discovery emerged once we joined an integral part of the landscape 

- with an experience, 

- with a question, 

- with a possibility and with reflections about objects. 

During the time of searching my footing became/has been uncertain; it has been exhilarated by the promise of unknown territory; it has been fatigued by t(h)reading across shifty terrain; it has been exasperated by the predictability of encountering the already known, whilst looking for it’s other.

探究的过程是以以下问题为导向的: 这就是被发现的对象吗? 它是景观的一个组成部分吗? 它代表着一段经验、 一个问题、还是一种可能性?回想起来,我们的研究发现似乎是伴随着我们对周遭景物注入的经历、疑问、对事物的心得而萌生的。

在我搜寻期间, 我的脚步变得飘忽不定,它似乎被未知的领土所振奋;它已因长途跋涉的起起伏伏而倦怠;它对已知的可预测性感到不可耐烦, 同时它也在不断寻觅着其它的领域。

Textual Findings 文本心得 (1)

and Textual Findings 文本心得 (2)


Movement-propelled Findings

运动启发的心得 (1)

Searchings do lead to discoveries. 

Discoveries make themselves known by a moment of surprise 

or the outcome of a systematic search. Discoveries share the ’I did not know that’: 

a distinct quality of place; the door to an open possibility and/or the framework that supports one’s intuition. 


这些发现成果以各种形式出现,或是片刻的惊喜;或是系统搜索的结果。所有的发现都代表了人们先前 的未知:对一个地方的独特性的未知;对通往可能性的那道扇门的未知,或实际支撑我们直觉的认知框架的未知。

Textual Findings 文本心得 (3) 

              Textual Findings 文本心得 (4) 

 By now we, resident artists, share the experience of being ‘in’ something. Our separate activities, experiences and observations are leading to emergences. Being synchronous in that we meet at mealtime and occasionally travel together, helps to alert us to the potential of a manifest moment, when all three previous stages become synthesized: A Founding.

当时, 我们这群驻留艺术家共同分享着一种“心无旁骛”的经验。我们彼此个体的活动、经验、和观察让灵感不断涌现。我们在饮食起居时的同步和一起旅行时的作伴都有助于唤醒我们对现实所隐藏的内涵的认识。当这三个阶段融为一体时: 一个发现就应运而生了。

Movement propelled Findings (2) 

 Coming back at 9.29am on the 23rd of May, I encountered a man seemingly talking to the trees. Once within hearing distance I realised the man was counting trees in sets of five. I sent a we chat message, wondering this observation might portend? Quyen responded from Hanoi. She suggested the man might be a cartographer, she recalled that children too count trees. 

By 11.37am some trees had acquired yellow flags. 

By 15.39 trees were being felled. 

在 5月23日早上9点29分回来的时候, 我遇到了一个似乎在和树说话的男人。有一次, 我无意间听到这个人在以5棵树为单位数这些树木。我发了一条微信消息给我的朋友寻求答案, 不知道这一发现究竟预示着什么?身处河内的Quyen回复了我的消息 。她猜想这个人可能是制图师。在她的记忆力,当地的孩子也会数树木。

到了那天早上的11点37分, 其中的一些树木获得了黄色的旗帜。


Visceral Findings 深度发现 (1)               

We discover a shared question.

 At the lower end of the trunk the felling of a tree begins with the shrieking of a saw followed by creaking sounds as fibres tear. Weighed down by the mass of the upper trunk’s crown and with more than half of their number already severed, the fibres hold on verticality is profoundly diminished. A couple of men pull a rope tied to the crown. The fibres stretch as they tear apart from each other, they groan and finally split.


在树干更低的末端,砍树的过程从电锯的尖叫开始,然后我们可以听到吱吱作响的撕毁纤维的声音。受树冠的重量所压,超过一半的纤维已经被切断,而 保持垂直方向的纤维寥寥无几了。两个人拉动着拴在树冠上的绳子。纤维彼此一面拉伸一面撕裂。他们呻吟着, 最后彻底被断开。

We meet Hexiudong, Dongba priest and mediator between nature (Shu) and human. A possibility emerges, maybe together we can find a way of processing our experience. Hexiudong explains that any form of encounter concerning nature and human would only be meaningful if it took place at the source of water. 

  我们遇见了何秀东,他是处于自然 (蜀) 和人类之间的东巴神父和传递者。一种新的可能性萌生了:也许我们可以一起找到一种方法来诠释我们的经验。何秀东解释道, 如果发生在水的源头,那么关乎于人与自然的任何形式的接触都是有意义的。

Textual Findings 文本发现 (5) 

To be looking for a water source also makes sense for more domestic reasons: - we work in sight of the glacier; there is the proximity of the lake: Lashihai, where local fish comes from; there is the intricate irrigation system that lines and raises every road; and almost every late afternoon, we see Amma fetching drinking water from a well. And finally, as Hexiudong says and Timothy Morton writes, ’We all contain water in about the same ratio as Earth does, and salt water in the same ratio that the oceans do.’ (Morton. 51; 2011). 

寻找水源对驻留生活本身而言也颇具意义:我们就在冰川附近工作,而且距离拉市海不远。拉市海汇聚了当地的鱼类,并且拥有覆盖支撑所有道路的错综复杂的灌溉系统;几乎每到傍晚, 我们都看到 Amma 从井里取水。最后, 正如 Hexiudong 所说和蒂莫西. 莫顿所写, ' 我们都含有与地球相同的比例的水, 和海水含盐比值相同的盐水。(莫顿 51; 2011)。

The first spring we visit is distant from the village and has become a tourist attraction.  Rather than searching for another one we wait. We spent a morning in the Dongba library. In both, Dongba myth and Ovid’s tale, mortals take or fail to share what is beyond their need. 

我们参观的第一个水源地是一个距离村庄不远的旅游景点。我们没有东寻西觅,而是在原地静观其变。我们在东巴图书馆度过了一个上午。在东巴神话和奥维德的故事里, 凡人都是因为自己无福消受的事物而遭遇不幸。

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 Movement-propelled Findings (3) 

The following day, he takes us to a path off the local country road. A brick-making workshop; a power grid station and a pig farm line the path; the path leads us below the highway to a hollowed out mountain. Leaving the cavity behind us, we continue to climb up. Now we are walking alongside a small stream: part of it runs through a pipe and part of it runs freely. A small herd of cows and their calves graze in the woodlands. We clamber on following the sound of goats further up and find the source of the stream. We are traversing an integral part of the landscape.

第二天, 他带我们去了当地乡间小路。我们中途经过一个制砖车间、一个电网站、和一个养猪场线的路径;这条小路通向公路下的一座山洞。我们穿过山洞后继续顺着山道爬上去。当时我们正沿着一条小溪走着: 它的一部分被灌注到管道里, 另一部分自由地流淌着。一小群奶牛和它们的牛崽们在林地里吃草。我们沿着山羊的声音爬上去, 找到了小溪的源头。我们当时穿越的,是当地自然景观的一个不可分割的部分。



Why would the tenor of the statement made by Erge ’The earth belongs to us’ be an ’evanescent’ discovery, a possibility; a fleeting sense of potential to someone like myself who experiences the earth as belonging to itself: 

as an entity that cradles my walks (in the city as well as here); 

as a detached observer (when amongst trees, fields, mountains and along rivers) 

and as an aspiration (when watching/drawing seeds/seedlings turn into plants/fruit/flower/vegetable). 


The mesh that informs my experience of an evanescent discovery; the ’I did not know’ response to Erge’s statement is shaped by an environment in which nature is a commodity and in which a sense of entitlement that has faith in human ingenuity to fix any harm done, prevails; in which personal growth needs self-made challenges and in which external influences prevail. As Sheryl noted, both of the myths mentioned above are set outdoors where mortals are often vulnerable to external influences.

By contrast, when sustenance is the goal, durational circular relationships form. 


Lijiang Studio, 18th June 2018


为什么 "地球属于我们" 感言中的论调代表着一种“逐渐消逝”的发现, 一种可能性,以及对像我这种亲身体验过地球独立性的人来说, 一种转瞬即逝的潜能感: 

地球是我脚步的摇篮 (不论在城市还是这里) ;

地球一个独立的观察者 (在树木、田野、山脉、河畔) 

地球是一种向往 (当播种时、观察水果时、和花卉或蔬菜的幼苗成长时)

在我看到的地球上,自然是为人类所用的,人类的主观能动性可以平复一切。正是这个特殊的环境丰富了我对“逐渐消逝的发现”的认知,也是它激励着我用一句“我原来不知道”来回应Erge的声明。 是由一个环境, 其中自然是商品, 并在其中的权利感, 有信心的人的聪明才智, 以弥补任何伤害, 盛行;人类必须要挑战自我才能不断成长, 而外在的影响才是最普遍的。正如谢丽尔所指出的, 上述两种神话都是在户外设置的, 在那里凡人往往容易受到外在的影响。




References & Further Reading Material:

Corner, J. (1999) Recovering Landscape Princeton Architectural Press

Lippard, L. (1997) The Lure of the Local New Press, NY

Morton, T. (2011) Objects as Temporary Autonomous Zones, continent.1.3 (2011) 149-155 

Morton, T. (2013) Hyperobjects University of Minnesota Press

Mueggler, E. (2011) The Paper Road, University of California Press

Ovid (1971), Metamorphoses, transl. F.J. Miller, Harvard University Press

Stewart K. in Gregg, M. et al (2010) The Affect Theory Reader Duke University Press

Stewart, K. (2013) Tactile Compositions available on

1.  ‘Nearly every Dongba ritual act includes a meticulous accounting of and restitution for incursion upon the nonhuman world’ which are perceived as transgressions upon the initial contract between human and nature, two brothers with different mothers. (Mueggler. 2011; 97)

几乎每一个东巴礼仪法案都包括对人类世界在被入侵洗礼后的重建, 这被认为是一种对人与自然的最初契约的违反, 二者就像一对同母异父的兄弟。 (Mueggler. 2011; 97)