RohwaJeong, 2184, 2024, UV print on acrylic, 57x40x3cm © RohwaJeong

RohwaJeong’s solo exhibition 《In the Gaze Lie Thickness and Density》 at Hakgojae contains the duo’s long-standing reflections on the image. This is not a matter of contextualizing or instrumentalizing a specific image, but rather concerns “imageness”: the state in which, when the elements of image and the elements of text are voiced at the same time, what has been lost between language and the world can be recovered.

The first work that greets us at the entrance, 2184, is a montage in which a calendar for the year 2184 and images of cells are transparently overlaid. Calendar time, which applies to everyone, contains countless errors, and the accumulation of these discrepancies leads us to a mode in which nothing can be affirmed, and yet affirmation is nevertheless demanded.

RohwaJeong reveals that even vocabulary, which applies to all humans as powerfully as truth itself, can only pretend to be truth, through an image of numbers made illegible by transparent overlapping.

In place of the “pleasant image” that usually appears at the top of a calendar, there is instead a montage of cellular images that can come alive only when they divide, mutate, connect, and integrate. Without the privilege of language, the organic world of cells—the microscopic units of life—becomes an accurate premonition of the landscape of that day, that time to be called the year 2184.

Meanwhile, text that has become image carries the risk of calcification, as it is exposed to direct reading and confined within fixed meaning. When text fully emerges as image, and image flexibly speaks as text, imageness can join with ideas without hierarchy and become a place of metaphor without boundaries. Curtain replaces the network of meaning surrounding text with folds, externalizing the image latent within the signifier.

As both text and fold, Curtain constantly refers to itself through its own objecthood, while also possessing an infinite puzzle of language that can never fully align. For the form of text to be transformed into image while retaining the network of meaning held by language is to possess both the fixed meaning of language and the free reversibility of the image.

RohwaJeong’s work is the result of countless contingencies and mutations exchanged between the two artists, and the provisional result produced in this way becomes a new metaphor for “imageness,” while remaining ready to move once again into another mutation. This process is connected not to causality or hierarchy, but to a question of self-arrangement and self-overcoming.

This structure of correspondence, embraced without causality or sequence, can be found in untitled(19May2024). Produced in connection with the precise structural mechanisms of Russian Constructivism, this work is both a support for the video that documents the making of the structure and the subject of that video.

This circular and unified structure constructs an ideal yet paradoxical metaphor of existence, like the coexistence of the incompatible individual and universal. The meticulous logic of the self, the sharp rebuttal of the other, and the incompatible states of freedom and restraint become possible when they share “a feeling of common danger.”

The structure in the video, or the video of the structure, is built through the reflection and secret solidarity of two selves that need each other in order to sustain their different reasons for existing. This is something like the thickness and density of a “gaze.” It can be seen as a set of metaphors felt out through a shared contingency that is firm in solidarity yet not seduced by one another.

This imageness, which requires language yet appears as image, is also like a “snowy road”: dazzling because it covers the landscape in white, yet also concealing everything beneath it. Just as that white thing that appears to be a hat may contain a boa constrictor that has swallowed an elephant.

RohwaJeong’s work searches for the many sites of metaphor discovered when language is transferred onto the surface of the image, and when the image is drawn into the magic of language. This becomes a certain irony concerning the signifier called RohwaJeong.

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