With his art works having appeared at more than 80 international art festivals in 22 countries in the past three years, Owen Eric Wood has established a signature style through his video portraits. Challenging concepts of identity whereby individuals must constantly reinvent or appropriate their own image, the artist presents contemporary social issues in the context of personal narratives and existential themes. As a result, his videos, installations and performances find a place among both experimental new media works and more traditional narrative films.
Wood's video art works have recieved international recognition, including winning Third Prize at the 2011 Almirante Video Art Festial (Argentina), the Best Video Award at the 2010 Avanca Film Festival (Portugal) and the Vision Art Prize at the Visionaria Video Festival (Italy). His videos are distributed by Videographe, based in Montreal.
Born in Toronto, Canada (1977), Wood holds a B.A.A. in Journalism (Ryerson University, Toronto) and a B.F.A. in Studio Art (Concordia University, Montreal), combining backgrounds in objective documentation and subjective expression. He has taught Web design and programming at the Ontario College of Art and Design (Toronto, Canada) and is curently enrolled in the M.F.A. program at the University of Windsor (Canada).
Has the recorded image replaced the physical world? As a video artist, I recognize that my medium has reached a critical point in history. Video art was once celebrated as a medium of truth, where intimate confessions were expressed through raw, unedited footage due to the lack of access to editing equipment. With the explosion of digital technology that provides easy access to both editing software and online distribution, the truth factor is slowly decaying. "Video art becomes merely a digital extension of our digital lives where any image, sound, or word can be processed, played out, or manipulated at will" (Ross, 89). People use video, digital photography and the Internet to record and broadcast every moment of their lives so these events can be re-lived online.
These are not necessarily accurate depictions of reality, but artificial personas constructed for computer-mediated interactions. Rather than spending time to foster human bonding in the "real" world, people focus their attention on relationships in virtual communities. As such, these tools that are meant to connect us instead create a gap between people and their physical surroundings, isolating them from family and friends, dislodging their sense of time and place. Every minute people spend staring into the pixels of a monitor is a minute they are not seeing the world with their own eyes. Every minute people spend watching recorded images means one less minute lived in real time, collecting real memories.
The current condition of displacement and alienation presents an opportunity for contemporary video artists to critically interpret and re-assess the state of video in the contexts of its tradition as an art form and its important role in today's society.
In my work, I am interested in exploring identity as a reassertion that each individual has a personal connection with the physical world. I use video self-portraits to discuss specific social issues (identity through genealogy, masculinity as a social construct, the influence of media on our sense of self, the effects of globalization on national and cultural identity) as well as existential themes. In my video Holobomo (2009), I place myself within appropriated footage of old movies to show how fictional narratives are replacing real memories and experiences. In my video Parallel (2009), I merge black-and-white photography with photo-realistic drawings to animate a narrative of artistic creation that criticizes the act of self-imaging.
By subjecting myself to a never-ending process of hyper narcissism, my work objectifies the phenomenon of self-constructing identities that has consumed our society. The viewers of my work are invited to re-examine how they use images to present themselves. How do different people respond to this reflective process? Is there a generational gap between people who grew up with human interaction being mediated by technology and those who experienced life before text messaging, online chat sites and computer-based social networking? What conflicts arise when people begin to deconstruct the value of their virtual personas?
Video art was always an investigation of time, but I see an evolution of the medium whereby video's temporal concerns are becoming spatial concerns. My research looks at the integration of video projection within three-dimensional space, and on three-dimensional form. My response to video's intervention with actual experience is to create immersive environments where projected images wrap around sculptural form of the same content and composition (i.e. video of a human face wrapped around a life-sized sculpture of that same face) to cause a hologram effect that frees video from the limitations of the flat screen. My intent is to bridge the gap between digital forms of image and identity by pulling them into actual space. By combining projections with real objects, I want to create spaces that allow viewers to move within projected images, in a way enabling them to enter the video. In doing so, I will cause a paradox, both helping the virtual world enter reality, while bringing attention to the mental and emotional displacement caused by the self-worship and false identities of virtual existences.
Through the manipulation of documentary techniques (taking from my background in broadcast journalism), I address the false notion that video is a medium of truth. In my work, I set up illusions only to tear them apart, revealing their constructed origins. I am interested in presenting alternative perspectives out of the approach that opposing viewpoints can co-exist, not only between individuals and groups, but also within a single individual struggling to resolve moral or spiritual conflict. By allowing different perspectives to materialize parallel to one another, I propose that after artificial truth has been openly declared a farce, perhaps a deeper, more relevant meaning can be found in the act of constructing subjective images.
The performance aspect of my work involves including my body as a living sculptural element within installations that combine video, photography, sculptures, props and found objects. I do not consider my presence a "performance" in the sense that I do not demand the attention of an audience for a given period of time; instead I repeat (like a looping video) irresolvable tasks within a space that is shared with the viewer so that I can create an anti-interaction. The opportunity for viewers to interact with the artist (myself) is suggested but then denied by my concentrated effort to ignore their presence. Through this "action at a distance" there is a sense of disembodiment of the real person while the unreal representations (the video, sculpture, photography) coordinate to replace/dominate it.
Currently in the MFA program at the University of Windsor, I am developing new techniques of vidoe projection that build on the those established by video artists like Tony Oursler and David Hoffos.
Citation
Ross, Christine. "The Temporalities of Video: Extendedness Revisted." Art Journal, Vol. 65, No. 3 (Fall 2006). College Art Association, 2006. 82-99.
Holobomo (2009)
Quality Time with the Family (2007)
Learn to Smile, Learn to Laugh,
Learn to Be Happy (2005)
Chicken Pox Scar (2004)
Self Portrait (2009)
Parallel (2009-10)
The Clothes Make the Man (2007-08)
Eric and Eric (2006)
Lost (2007)
Portrait of the Artist with his Family (2009)
Made Up (2008)
Subway Riders Don't Look Up (2003)
Return (2011)
Artist C.V.
Selected Works
2011
2010
2009
2008