Exhibition: Aletheia

 

Over a year ago I was invited by Emma Somerset Davis to collaborate on an exhibition at the Lovely Gallery where both she and I have previously shown our work. Emma is deep into her Phd at the Royal College of Art, painting, performing and filming her performances. We felt our work was exploring similar themes and tackling similar problems of memory and behaviour, what forms and affects them, and how we feel we are central to their manufacture, are in control of them when really we may not be. A couple of weeks before the show we began trying to find a title. I had been reading Technic and Magic: The Reconstruction of Reality by Federico Campagna in which he says

‘Anything that appears to us as a true element of the world (that is, anything whose truthfulness, aletheia (his italics), consists in the removal of the veil that hid it from us, and its emergence as an object of our experience), does so within a certain frame’.

This resonated with both of us and from this I wrote a brief introduction related to the wider meaning of Aletheia days before the opening(see below).

In Emma’s work, as I understand it, she paints images related to personal memories she would rather forget, combined with her explorations of past poets and artists lives that she is researching,  who are being, or who have been, forgotten, then obscures them in layers of brush strokes, using a palette of colours that the artist used, or artists of that period of the poets life were using.

Unfortunately for her the attempt at obscuring her unwanted memories fails as each stroke of the brush that should act as a draught from the waters of the river Lethe serve only to reframe the memory in a metaphysical dimension where it takes on a hyperreal definition. For the viewer we can only guess as to what is hidden beneath the surface.

For my part the term seemed to resonate as my interests lie in trying to develop a personal language to assist in communicating with all aspects and layers of myself, analyse the nature of the information that flows between the layers, and investigate the portals through which that data flows, if indeed it can be said to do so. However the direct nature of the way in which I work means that meaning is only revealed, not intended. If there is intention it is only in an exploration of the possible, given the material, facilities and technique available to me. Thus by making art I am attempting to undo the effects of having drunk from the waters of Lethe as all humans have done by becoming material and forgetting our non-material nature, or at least probing the possibility that we are both material and non-material beings.

Interestingly, once the title was agreed and the gallery was set up, i spent some time alone with the work and was amazed at how the term Aletheia helped me to see a unifying theme of the mechanics of my work as they all in some way seem to be trying to offer a view of both surface and internal form that was not part of any conscious decision making.

I made low plinths on wheels that would take groups of, rather than single sculptures and made smaller box plinths to act as seating, inviting the viewer to participate by choosing to spend time with each group so that the boundary between viewer as outside consumer and sculpture as object to be consumed, that is, internalised, was breached. The viewer, by choosing to place themselves on a plinth, becomes part of the show and the venn diagram bubbles start to join, float, separate and recombine in myriad ways. One sculpture, a sand blasted piece of very dense fossil Blue Lias limestone, was placed next to a raw block on which people could sit, thus: person sitting on stone looking at/being with representation of person on surface of stone though suggesting being inside the stone. The usual gallery experience of being pinballed from unique art object to unique art object, where one is thinking of the next piece as soon as one arrives at the first, like scrolling through instagram images, is disrupted. A personal relationship and narrative can be established. One has stepped outside of time, or into it. The viewer views viewers viewing …(since writing this I have watched a lecture by Nicolas Bourriaud where he describes the Active Witness whereby you exhibit someone to something, rather than something (object) to someone (subject).

Post Script

Our plan was to take this exhibition to the RCA. However within a week of it closing Charles Saatchi bought all of Emma’s work. Of course I’m thrilled for her but geez – the timing!

Aletheia

IMG-1032.JPG

Lethe, the River of Forgetfulness, ran through Hades emptying the memories of all who drank its waters. Aletheia then, means remembering but can also mean truth or ‘the state of not being hidden’. My sculptures can be seen as representing this opening up of things to see what lies within or beneath, or as openings through which data flows between the Unconscious and Conscious, non-material and material states.

Jon Whitbread

*

All matter feels, yearns, suffers, desires and remembers.  (Karen Barad, 2007).

We perceive ourselves as narratable, as protagonists of a story that we long to hear from others. My story is the outcome of relational practice, something given to me from another, in the form of a life-story, a biography. The desire for my story to be told creates a relational ontology of disclosure, vulnerability and the sharing of unique experience. I make works through painting and performance that dissolve and re-make the relationship between body, painting, support and temporal space, disclosing and re-enacting my intimate relationships and experiences.

Emma Somerset Davis

Aletheia

Can one reveal by eroding? Is there a difference between emergence and submergence?IMG_9913

 

What defines us? Are we form or detail? Area or volume? Depth or surface? all of the above? What does ‘What defines us?’ mean? CAT scans and biology textbooks offer material advice. But how to pictorialise the non-material? Not its imagery, already so well represented, but its mechanics? Like CAT scanning cave art, Egyptian pictograms, Greek bas-reliefs and finding ghostly archetypes informing all. Its about how humans look for meaning, not about meaning itself.

I took photographs of myself, used photocopier to set size, carbon papered onto template rubber, cut out template, cut raw stone to size, prepared surface, applied templates, sand blasted, peeled off templates, traced stone with charcoal and 90 gsm tracing paper, traced around drawing, carbon papered onto template rubber, cut out rubber, applied negative cut out to stone, added elements of previous template manifestations of the process, sand blasted, applied positive to stone, sand blasted. Now in process of tracing sculpture of drawing of sculpture of photo copies of photographs with view to making sculpture on which i will draw directly. This process has been punctuated and driven by risk and at times, disaster. The results have been thrilling, revelatory and perhaps disturbing…IMG_0086.jpg

…as I am left with the troubling thought that I may be a Surrealist. These are forms I would not consciously aim to produce.

 

 

 

 

Hayley Lock

 

On Reading ‘Falling Into The Void’ by Hayley Lock

Hayley writes of ‘the void that surrounds (us)’ but what about the void within? Can The Void perhaps be the space between material reality and the more real but less familiar, non-material reality. Its where I go when I fall backwards into the eternity of a two minute wait for the next tube train. The place beyond Boredom that seems at first glance empty but which is, like the deep ocean, full of nutrition, or, like deep space, teeming with information. The Void is the threshold from which most people recoil in a panic and quickly fill with their mobile phone, book, newspaper, worry, anxiety, crisis etc. We are losing the ability and desire to spend time with ourselves. Even yoga has come to resemble a sport. Like Seyerls bubble – all surface no content, or Arendts ‘on the earth’ vs ‘inhabit the world’, we live materially,  on the surface of ourselves and the Earth, oblivious to our depths and to the universe. Materialism requires that we place ourselves, individually and philosophically, at the centre of cosmology. Yet the journey into ‘space’ is the same as the journey into ourselves. Going further and going within are the same direction. ‘Nothing’ is superficial. Sink down into it and it is Everything.

The whole thing is made trickier by the fact that that ‘Nothing’ is a word and therefore something. It lends itself to wonderful paradoxes. King Lear frets that ‘nothing comes from nothing’ and is lost in its inescapable mad loop. It says much of the relationship between word and thought, material and non-material, Techne and Magic. Scientific Materialism, our current paradigm, confidently insists that Arendt’s World can, must and will be described. Hayley Lock quotes Heidegger’s ‘the nothingness itself nothings’ where he seems to be trying square this circle. It is the insistence that nothing is ineffable, when in fact Nothing IS ineffable lies at the heart of the paradox. Insisting that nothing is ineffable places us at the centre of things and so outside,  seemingly god-like but in fact alienated. Saying that Nothing is ineffable activates The Void and fills both it and us with creative data. Pressure equilibrates. The bubble bursts. Object and Subject reconcile.

‘Black’

Fludds primordial Black referenced by Hayley Lock, might also have been the Alchemical Nigredo, the blackening – sth to do with cooking matter until it is primal. Jung interpreted this as a dissociative stage before Albedo, the Light, or the whitening. Ive just read a short story by Hemingway, ostensibly a simple tale of a solitary fisherman. But to get to the idyllic spot from where to cast his line he has to pass through a town that has been burned to the ground. The surrounding land is blackened. Even the crickets have turned black. (as I write this a house is on fire across the road – the smoke is stinging my eyes). He is the Fisher King traversing The Wasteland, preparing himself in the sunny spots, the Albedo, the Light for the journey into the swamp, the Wyld Wood of deep consciousness. But did Hemingway know he was using ancient memes? His novel Fiesta also seems to use themes of wounds, bulls, infertility, chivalry, Amor, fishing, whilst ostensibly narrating a straightforward semi-autobiographical tale. Or is this a case of (Jungs) Archetypes forever bubbling up and nudging us in a particular direction? Is Hemingway referencing memes and archetypes or are they referencing him?

And does that nudge come from our instinct?  from nature? reminding us that we are non-material as well as material beings, participants of  and not just witnesses to the void that is Everything?

 

 

 

BIBLIOGRAPHY

Bachelard, Gaston, The Poetics of Space, Penguin, New York (1964), 2014 Edition

Barthes, Roland, Image Music Text, Fontana, London, 1977

Benjamin, Walter, Illuminations, (1955), Bodley Head, London, 2015

Berger, John, Ways of Seeing, Penguin, London,1972

Bickers, Patricia, Ed. Talking Art 2, Ridinghouse, 2017

Borges, J.L, Labyrinths (1964) Penguin Modern Classics, 2000

Breton, Andre, Manifesto of Surrealism, 1923, theoria.art-zoo.com

Campagna, Federico, Technic And Magic: The Reconstruction Of Reality, Bloomsbury Academic, London 2018

De Chirico, Giorgio, Mystery and Creation, theoria.art-zoo.com

Deleuze, G and Guattari, F, A Thousand Plateaus (1987) Bloomsbury Academic,

Eastham, Ben, Pierre Huyghe Strange Attractors, Art Review vol70 no7 October 2018 p50-57

Freud, S, On Dream, 1901, theoria.art-zoo.com

Fried, Michael, Art And Objecthood, 1967, theoria.art-zoo.com

Greenberg, C, Modern and Postmodern, theoria.art-zoo.com

Groys, Boris, In The Flow, Verso, (2016) 2018

Harman, G, Object-Oriented Ontology, Random House, 2018

Hemingway, E, A Big Two-Hearted River, 1925

Koons, Halley, Steinbach et al, From Criticism to Complicity, 1986, theoria.art-zoo.com

Judd, Donald, from Not About Masterpieces,1984,t heoria.art-zoo.com

Judd, Donald, Specific Objects, 1965, theoria.art-zoo.com

Lock, Hayley, Falling Into The Void (collaged text)

Lyotard, Jean-Francois, What Is postmodernism?, 1982, theoria.art-zoo.com

Malevich, K, From Cubism and Futurism to Suprematism: The New Realism In Painting

Materiality (Ed. Petra Lange-Berndt), Whitechapel Gallery, London, 2015

May, Todd, Gilles Deleuze, An Introduction, Cambridge University Press, 2005

Mitchell, W.T.J, Image and Word, 1986, theoria.art-zoo.com

Morris, Robert, Notes On Sculpture, theoria.art-zoo.com

Murdoch Mills, Christina, Materiality as the basis for the Aesthetic Experience in Contemporary Art, University of Montana, 2009

Ortega y Gasset, Jose, The Dehumanization of Art, 1925

Pistoletto, Michelangelo, Omnitheism and Democracy, 2012, theoria.art-zoo.com

Ponge, F, http://www.poetryfoundation.org

du Preez, Amanda, (Im)Materiality: on the matter of art, Image and Text

Proust, M, Swanns’s Way (Trans. Moncrieff and Kilmartin) Vintage, 1981.

du Preez, Amanda, (Im)Materiality: on the matter of art, Image and Text

Read, Herbert, The Meaning Of Art (1931) Faber 2018

Russell, Bertrand, A History of Western Philosophy (1946), Unwin, London, 1987

Sauvagnargues, A,  Deleuze and Art (Trans. Bankston), Bloomsbury, London, 2018

Steyerl, Hito, The Wretched Of The Screen

Tradowsky, P, Kaspar Hauser (Trans. Wood) Temple Lodge, 1997

Williams, Raymond, When Was Modernism?, 1987, theoria.art-zoo.com

 

 

Videos and lectures

 

Pierre Huyghe in conversation at Serpentine Galleries, 2018:

https://www.youtube.com/watch?v=emYOOVRzG8E

 

What is the Creative Act – Gilles Deleuze 1987 (English Subs)

 

 

 

MA3 Current Work

I am beginning to think of my work as illustrations of my attempts to renegotiate a relationship with the non-material (currently by absenting the material through accelerated, forced erosion, tracing and making openings)  after having spent the bulk of my adult life applying my fathers scientific-materialist template to reality (the same father who has also begun re-addressing his own relationship with the universe through a direct negotiation with God, that he calls The Infinite, whilst recovering from surgery in hospital). But also as an accompaniment to my efforts to understand post-Nietzschean attempts by wider western materialism to cope with its exit from the non-material aspect of what was up to that point a reality that recognised that humans are both animal and spiritual. That is, with Modernism, we opted to leave the God-created universe for a new man-made, language-defined universe. The question being, was this a natural and necessary act in order for us to be ultimately reconciled with the cosmos on better terms than the previous relationship based as it was on God as Creator Entity and us as sinners, or is this a one way trip to Technic and the end of Magic (F. Campagna)? Is materialism a necessary step toward Jungs Individuation? Is democratic capitalism merely a symptom of this materialism?

‘The debate around the hierarchy of word over image has raged for a long while and will continue to do so. How we as artist work within this and use it to our advantage is a challenge’. (Caroline Wright commenting on OCAMA 16 seminar, Oct 18).

Technology can be seen as a symptom of a culture or a creator of it. The printing press is a primary example of this. It manifested at the beginning of the psychic shift from the non-material to a material reality. From the image-based Southern European ineffable Magic of Catholicism to the word-based, iconoclastic, Northern Techne of Protestantism. Was Protestantism successful because of the printing press, or was the printing press successful because of the Protestant paradigm? Or was the development of a protestant reality an expression of an energetic development that feeds off an insistence on non-ineffability: the World can, must and will be described. All else is witchcraft or weakness. Modern Science ensues. Art adopts language of scientific discourse. Techne victorious.

I am not interested in attempting to express the ineffable but I am leaving markers along the border between the expressible and inexpressible, at openings in the border, and about the nature of the data that passes from one to the other, in both directions. I am attempting to construct a language that helps me to communicate with myself, or rather the act of attempting to construct a language that helps me to communicate with myself about myself is symptomised by object making. Object making is a by-product of language -making. But at the same time there is an awareness of the unconscious using this process as a means to communicate, even up to the point of expressing itself IN the objects.

Words roam the surface of things. They serve the material. We exist on the surface, neglecting the depths where words cant penetrate. We look for signs in named things, some configuration, some alignment. Clues. Looking for meaning in the potential of things to combine and teach us something of Value. But this is a symptom of illness. We are trying to put elements together that are already together, which means we need to seperate them first, tear things apart in the search for potential. Because we are not part, having chosen to step outside, like little gods, in order to look in, judging, categorising, mining and extracting value.