The animated children's cartoon series The Legend of Korra
The animated children's cartoon series The Legend of Korra (2007–) includes a voice-over monologue by the voice of a boy who is a child, but whose voice is that of a boy. The voice is that of a former child soldier who was killed in a bomb attack during the Korean War. The boy is talking about his experiences as a child in the army and about his desire to become a soldier, which led to his current attempt to become a pilot. The voice, which is a composite of the voice of the boy and that of the boy's father, is accompanied by a narration about the art of war and its tragic consequences. The voice is a kind of narration in reverse, as the boy's father, in a voice-over, is telling the story of his son's past, which is told in reverse. The voice of the boy's father is also present in the video, but it is the voice of a woman who is his father's daughter. The woman's voice is the voice of a woman who is his daughter's mother, but who is also a woman who is the mother's daughter. The voice of the woman's daughter is also the voice of the woman's mother, but the mother's voice is that of the woman's daughter. This is a reversal of the traditional male/female relationship.The video features a number of boy's voices that are not his own, and one of the boys, an adult, narrates the story of his fathers death, which he tells in the video through an old-fashioned voice-over. The boy's father was an engineer who worked in a department store. He was killed when a bomb went off in a crowded restaurant. The explosion was an accident. The son was born shortly after. The son was a pilot. He was killed in a bomb attack. The boy's father was a war hero. The boy's father was a man of action. He was killed in a bomb attack. The son's father was a man of action.
The animated children's cartoon series The Legend of Korra, 2011, the second iteration of which debuted at the Los Angeles Asian Art Museum, was a standout. The cartoonish figures in this series are all the same age, yet are all different in appearance. They wear different kinds of clothing, and they all appear to be in the midst of a battle, a battle between good and evil, good and evil. The battle is a metaphor for the clash of civilizations, and is portrayed in a cool, adult style. The other video, The Legend of Korra, 2011, is a follow-up to The Legend of Korra, with the same animated characters, but in a different order. The old and new Korra are shown in the same poses, and the battle is depicted in a more leisurely manner. The scene is set in a park, and the water is a brooks. A young man and a woman walk along the brook, and the woman is wearing a long, flowing dress, the color of a waterfall, and the shapes of two trees. The men are in the same poses as the women; they stand, stand on the other side of the brook, and hold a small watermelon. The woman holds a large, red, serpentine flower that resembles a conflation of the myth of Poseidon and Hercules, and stands in front of a tree, a red-robed, treelike structure with a red-robed tree. The video shows the two groups of people as they approach the fountain, where a red-robed tree stands and a man holds a red-robed tree. The men approach, but the woman holds the flower, and they begin to play. The woman holds the watermelon, and the men approach, but the woman holds the flower. The woman holds the flower, and they begin to play. The woman holds the flower, and they begin to play. The woman holds the flower, and they begin to play.
The animated children's cartoon series The Legend of Korra, 1998, was a particularly effective introduction to the variously disorienting, dizzying, and dizzying elements of the exhibition. In this fast-paced visual narrative, the artist introduces a group of characters—including a bear, a pig, a bunny, a bear, a duck, and a cat—who are constantly on the verge of becoming lost in the dizzying space of the cartoon. In the end, the bear and the duck are the only characters with recognizable names. The other characters are absent, but their absence is felt in a sense that is both poignant and frightening. The show also included a number of illustrations, many of which were derived from the drawings of Senga Nengudi, a Bengali writer who is well known for her poetry and essays on the experiences of Bengali children living under British colonial rule in India. In the artists version of Nengudi's drawings, the drawings are filled with tiny white dots that appear to float in an empty space. The dots float on a black ground that is filled with dots of various sizes, which seem to float in a space that is both vast and intimate.
The animated children's cartoon series The Legend of Korra, 2015–16, was also shown in a video. The artist took a long, narrow tube of a soap and made a series of drawings that resemble the works of German artist Rainer Fettings. The warm-toned woman in the video is an identical twin to the artist, who was born in 1974 and is now a twenty-three-year-old artist. The tubes of soap are connected by a string to a plastic bag on the floor. A sound track of voices from the video plays and a video of a woman in a long skirt and an orange tank top. The sound of the soap on the string recurs in a loop, but in the video the string is revealed as a small plastic tube that, as the soap is exposed, gives rise to an explosion. The sound of the soap being blown against the strings in the video is also heard. In the gallery, a video of a live performance, performed by the artist, was projected onto the wall. The video showed the artist and two friends, one of whom was holding a large dog. The dog was on a leash, which was attached to the gallery wall. The video was projected on the wall. The other friend, a woman in a long white coat, was also holding a dog. The two dogs were placed on a pedestal, but the dog, who was covered with a white cloth, appeared to be sitting on the ground. As the video began, the dog was being fed by a small child. The two dogs were similar in size and were made of the same material. One was a lab, the other a golden retriever. The artist, who was wearing a white lab coat and was sitting on a chair, was holding the retriever in front of a white wall. The dog was a golden retriever, too, but it had been neutered. The artist was seated on the chair, its collar and collar collar still attached.
The animated children's cartoon series The Legend of Korra, 1990, takes as its inspiration the myth of the first human to step out of the realm of the fire and into the realm of the spirit. The first thing this viewer sees is a pair of black boots. They are positioned on a table. Next to them is a small, bright-green, hand-held camera that records the same thing as the video, but with a slight difference: the person who made the video, and the person who is filming. The video continues the theme of the first part, which centers on the artists journey into the world of spirits. The first part ends with the artist climbing down a hole and revealing the camera to the camera, which in turn turns out to be a camera made of a metal cast of a hand, which again serves as a pedestal for the viewer.The second part of The Legend of Korra is set in a big room. In front of it are two large, brightly colored cardboard boxes, each containing a small, red, pink, and green metal object. The cardboard boxes are made of cardboard, and are covered with white gesso. They are filled with the same material as the cardboard boxes, but they are no longer cardboard, and the gesso has been rubbed onto the cardboard. The blue, pink, and green hand is now a hand made of gesso. The red and green hand is a hand made of gesso. The pink and green hand is a hand made of gesso. The pink and green hand is a hand made of gesso. The red and green hand is a hand made of gesso. The gesso has been rubbed on the cardboard. The hand that holds the camera now has a different color, and it is a hand made of gesso. The red and green hand is a hand made of gesso. The hand made of gesso is a hand made of gesso.