Installation view of 《Where We Are Mirrored》 © Wooran Foundation

Where We Are Mirrored

Upon entering the exhibition space, we are greeted by figures resembling human beings. Shaped and brought into being by human hands, these entities address us through a variety of expressions. Among them, kkokdu¹ and dongjaseok² are artifacts that have endured across centuries. The unknown makers who created these figures may have hoped that they would remember and console human souls. Now, no longer situated at gravesites, they offer new greetings within the exhibition space.

As we move through the exhibition, these figures accompany us like fellow travelers, guiding our gaze toward other times and spaces and conveying the sensibility of our ancestors, who regarded this world and the afterlife as equally real realms of existence. Since ancient times, human beings have created figures in their own likeness and sent them in their place to worlds beyond the physical reach of the body.

Just as kkokdu and dongjaseok once acted as proxies in the afterlife, numerous figures that perform human roles continue to coexist with us today. Although times have changed, along with the forms and methods of representation, human beings still create substitute bodies within the limits of their own bodies and senses, using them to imagine unknown realms.

The exhibition 《Where We Are Mirrored》 reinterprets kkokdu and dongjaseok through the language of contemporary art and reflects on the meaning of the “proxy body” created by humans. Eight contemporary artists expand the meaning of the “body” embodied by kkokdu and dongjaseok in distinct ways, while the exhibition becomes a site where their works encounter these historical artifacts.

At the point where a traditional view of life—which understands the afterlife as another realm of living existence—meets contemporary artistic sensibilities, we encounter the possibility of existence beyond finite life and the enduring human impulse to transcend the boundaries of time and space.


Bodies That Accompany

The first strand of the exhibition is formed by artists who reinterpret kkokdu, figures positioned between this world and the afterlife, from contemporary perspectives. Noh Jina identifies a similarity between kkokdu and artificial intelligence, focusing on the fact that both are “nonhuman” entities born from the desire to move beyond the limits of human cognition. For this exhibition, she creates kkokdu using artificial intelligence, opening a space for dialogue between the human and the nonhuman.

Lee Seung Ae likewise develops a body of work around kkokdu, death, and consolation. Through graphite drawings and animation, she depicts the final journey undertaken by kkokdu and the deceased, exploring the meaning of the space toward which they travel. Nam Jonghyun renders the distinctive aesthetic qualities of kkokdu and dongjaseok on traditional hanji paper. By regarding kkokdu as guardian angels, the artist offers a perspective that reimagines these figures—sometimes regarded as taboo because of their association with death—as beings of salvation.


Bodies That Remember

This is followed by works that express a desire to hold onto and remember what is disappearing through material forms. Hwang Sueyon approaches the corporeality of materials through touch, building sand sculptures that give form to subjects that have been forgotten or left unprotected.

Suggesting accumulated time, these sand sculptures enter into dialogue with dongjaseok, sharing a sense of mourning for periods marked by loss and longing. Lee Hanna explores disappearance and oblivion by shaping beings erased from society into clay figurines. By allowing these figurines to gradually return to nature over the course of the exhibition, she reveals a cyclical order in which forgetting and remembering are intertwined.

Installation view of 《Where We Are Mirrored》 © Wooran Foundation

Bodies That Transcend

The final strand consists of artists who create transcendent beings by exploring spiritual elevation and fulfillment through traditional techniques. Park Doyeon reinterprets stories of guardian deities that have long protected Jeju through clay, presenting ongjoongseok and dongjaseok together with soil symbolizing Jeju’s household garden plots to evoke the island’s distinctive beliefs and everyday practices encompassing both life and death.

Jang Dongsu is a ceramic artist who adheres to traditional Joseon-era ceramic production methods and presents figures of generals that serve as spiritual guardians accompanying him throughout his artistic journey. Once placed on rooftops to protect households, these general figures, each with different expressions and poses, have accompanied the artist like talismans. In this exhibition, he condenses the accumulated time spent with them into a collective group of figures.

Lee Kyungja is a master artisan who continues the tradition of metal inlay, or ipsa (入絲). The process of delicately hammering patterns into a metal surface using a small chisel and hammer functions for the artisan as a form of everyday meditation and prayer. Completed through thousands of repeated hammer strikes, her sculptures embody human figures that transcend worldly suffering through this sustained and repetitive practice.

Human beings have always related to the world as embodied beings. The body and the world are intertwined, and we can experience the world only through bodily sensation. Even when imagining a realm such as the afterlife, where a person leaves behind the physical body, records of kkokdu and dongjaseok reveal that people also imagined a body that would continue to receive care.

Even today, in an age of highly advanced technological civilization, we continue to use the body as a medium through which to communicate with unknown realms. Artificial intelligence trained in human patterns of speech, robots modeled after the human form, and sculptures shaped in human likeness all reveal the desire to rely on the body as a medium even when communicating with unfamiliar worlds.

This impulse to connect the world and the unknown through physical form naturally leads to questions about the boundaries and identity of our own bodies. “What can stand in for me, and what allows me to be remembered?” Faced with these questions, we once again encounter the possibility of forms of existence beyond body and matter—something akin to the soul.

The mirrors within the exhibition space reflect us while simultaneously and symbolically opening onto another dimension. The exhibition title, 《Where We Are Mirrored》,³ signifies this space. Here, where the works and we ourselves reflect one another, body and soul, human and nonhuman, memory and oblivion shimmer and reverberate without end. Within this radiance, we may discover the figures that accompany us, bodies held in memory, and another world connected to our own reality.


¹ Kkokdu are wooden figures traditionally used to decorate funeral biers. They accompanied the deceased on their journey, serving as guides and guards on the path to the afterlife, offering consolation through performance, and attending to the dead. They reflect the worldview of earlier generations, who understood death not as an end but as a new beginning and a journey.
² Dongjaseok are stone human figures placed at gravesites. They are artifacts that embody the wishes of descendants for the peaceful rest of the deceased and their concern for life in the afterworld. Individual dongjaseok hold symbolic objects such as alcohol, rice cakes, flowers, or spears, signifying their role in attending to the needs and preferences of the dead.
³ Kim Junghwal, ZEN CHAT (Seoul: 404 page not found, 2025), 77. The phrase is drawn from part of an AI-generated response to the question of where AI receives inspiration.

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