Tsundoku: the act of leaving a book unread after buying it; typically piling it up together with other such unread books.
This singularly perfect Japanese word wonderfully describes my present condition. This is not to say that I am not reading. No, on the contrary, I am reading (and writing) in vast amounts. But it has been very selective reading, focused in the world of academia, and on the thinking about the idea of art.
I am certain by now that you, dear reader, must know that I am presently busy with my Masters. I know this is because I go on and on about it! You will have to forgive me for that but please understand that this is what my world revolves around at the moment. I am either working in the factory or on my Masters. That’s what I do aside from the odd run. So it is quite literally on my mind all the time, and has been for virtually 3 years now. I am not trying to boast or say that I am so wonderful. My Masters is all I really have to speak about. I am obsessed! It is a tough proposition and takes serious focus, determination and stamina. You need to be seriously obsessed! But then all good artists do obsession well, so I feel that I am in fine company.
In addition, I have, over the past 3 months, been further occupied with something really exciting. I was asked to be a co-curator of a feminist exhibition at the Durban Art Gallery. I was included to operate as the masculine counterpoint within the collaborative; a beast amongst the beauties. This is a huge honour as DAG is the metro gallery for the region I live in and has a history going back as far as 1892 when it was founded. I have exhibited in this hallowed space before but it was quite another thing to curate an entire exhibition in those spaces. It was an amazing experience to be involved with curating on a scale such as this.
The title of the exhibition was Beauty & Its Beasts and it revolved around the theme of the changing face of female stereotypes in visual arts. It highlighted issues of gender, race and representation through the stereotype. Considering my Masters deals with these exact issues you can understand why I simply could not turn down the opportunity despite my workload. It is safe to say that opportunity knocked and I French-kissed the hell out of it!
Lliane Loots, a lecturer at the University of KwaZulu-Natal, founder of Flatfoot Dance Company and feminist activist, opened the exhibition with a wonderful speech. I managed to get her to forward a copy of it to me and I share a few excerpts with you here:
Her overall impression – I am indeed extremely grateful for the invite as I feel like I have been woken again to something significant. Partly it is the exquisite politics of art making and artists who are unafraid to travel to the heart of darkness, and partly it is the very dedicated collaborative curatorship of an exhibition that left me feeling very emotional as I walked around.
We are asked to enter the exhibition through a bedroom-like curtain of shiny beads … it is a playful disruption that allows you to catch your breath as the eye moves first to Sibanda and her hounds/bitches, and then to the ghostly disembodied figures of women’s bodies in portraits and sculpture.
Queen Victoria’s portrait (ever present) sits and watches the fury and majesty of Sibanda’s alter ego Sophie as she literally spills her guts, with her hounds (or bitches) at her feet … it is a brave curatorial pairing but one that makes sense when we begin the dialogue around post-coloniality and the violence of embodied race and gender stereotyping.
Jane Alexander’s raped “Oh Yes” girl hangs crucified in a dialogue with Fran Saunder’s densely crocheted unravelling cloak hanging from a butcher’s hook – all in recognition of the almost never mentioned plight of the women of Marikana.
The curators have taken a building and a series of spaces that cannot not reflect its historical coloniality and found ways to ask the viewer to re-position themselves as they engage with, what for me, is an exhibition that resounds with broken bones, broken skin and broken spirits of women. The triumph of course is that some of these women look back and look past you …
So yes, tsundoku: piles of unread books! All waiting for me to get to them. I love it! So much to look forward to!
My final year students are in the process of conceptualizing in order to create a body of work for an exhibition at the end of the year. One of them is dealing with social media and this resulted in me reflecting on my own troubled, ambivalent history with this post-modern form of interaction. I thought I would share with you an excerpt from my own proposal essay to my supervising lecturers and the gallery owners. I have also included some of my (never before seen) experiments for my Proof of Life (2013) exhibition:
In November of 2011, ascribing to Jacques Lacan’s fundamental tenet, “that the self is an Imaginary construct” (Sherman 2006: 19), I created an artist persona for myself whom I named Swany. As a scholar-artist I had encountered Giorgio Vasari’s (1511-1574) Lives of Artists and Roland Barthes’ The Death of the Author during the course of my theory studies. I found the conversation between the two premises when juxtaposed extremely interesting, Vasari centralised the creator while Barthes went as far as to deconstruct him. Catherine Belsey claims that Poststructuralism’s “key term is difference” (Belsey 2002: 12). In other words, meanings develop through the conflict of differences. “The language that poststructuralism advocates is useful to ask uncertain things, and not useful to give a final answer” (Belsey 2002: 107). In very simple terms this means each is illuminated by being compared to the other, their differences quantify them.
I find myself in some sort of middle ground between the two points of view. I believe that both the artist and the viewer/reader share the creative process in the creation of an artwork. It is, in my opinion, a symbiotic relationship, and it is with this collaboration in mind that I created Swany, and the www.swanyart.com site. There I placed all that drives and influences me as an artist, my states of mind and emotions. This is where the viewer/reader can be informed on the artist, to find clues and information which will further develop the creation. I like to think of this as my own little statement to be added to the Postructuralist discourse, a reaction to the modern (or is it postmodern?) times we find ourselves in. It should be kept in mind that Modernism, expressed at its simplest, is a reaction to modernity; democracy, capitalism, industrialization, science and urbanization. Postmodernism in turn reacts against Modernism, and is anti-modernist, if you will (Barrett 1997:17). Formative of Postmodern thought are “two competing intellectual movements”, Structuralism and Poststructuralism (Barrett 1997:18). What all four disciplines share is this confrontation of the modern world, and their, our, attempts to come to terms with it by quantifying it, or merely reacting to it, or even both.
All of the above reflect my thematic concern for this year, and have informed my choice. My title, Proof of Life, is, in simplest terms, a commentary on contemporary existential angst. My personal watershed moment was when I removed myself from the modern (post?) phenomenon of the social network. I was haunted by this quote from Kurt Vonnegut’s Mother Night:
“We are what we pretend to be, so we must be careful about what we pretend to be.”
Essentially I committed suicide. It was a digital one, but a suicide nevertheless. I deleted myself; closed my Facebook account and took back my person, my spirit, my soul that was pinned to that social media wall. There is a certain voyeuristic-exhibitionistic hue to the way we interact in our modern society these days. It twists and maligns our relationships, both with others and ourselves, leaving ghostly, malformed, diseased essences floating in the ether and within our minds. We wail and rail, grasp at and grunt at, in lines of digital code instead of in each others’ faces and each others’ arms. The irony of the ease with which we can get in, and stay in contact with anybody anywhere is that we are no longer close. The same social constructs that we think bring us together, in fact separate us, distance us. We remain to each other, pictures in a book, catchphrases and captions…empty and shallow. I wrote this poem as a way of explaining my disappearance from Facebook, which I posted on www.swanyart.com
Today I committed
I’m no great loss.
I left no
No corpse to rot.
Veins, blue veins
No bloody crimson shower.
Throat, scarred neck
No black tongue protruding.
No splat of meat, no shotgun blast.
No palour, no final medicated slumber.
Not icky thump,
Not pumpkin squish.
Today I committed
I won’t be missed.
I took back
Pinned to social wall.
No more comments,
And status to update.
No list of friends’ recent stories.
No ghostly acquaintances on glowing screen.
I trust you see,
Digital that it was.
In my opinion, Facebook and other similar social network interfaces such as Instagram, certainly reflect our desperate need to quantify and define ourselves, as well as to reach out to others. I think these words of Calvin, addressing his toy tiger, Hobbes, encapsulate the essence of what I am trying to say, “I wish I had more friends, but people are such jerks. If you can just get most people to ignore you and leave you alone you’re doing good. If you can find even one person you really like, you’re lucky…and if that person can also stand you, you’re really lucky” (Watterson 1991: 16). However, and I return to where I began this essay, the cruel irony of our existence is that in order to quantify/define and position ourselves we need other people, even if only to compare and contrast ourselves with them.