Our latest Members' Post sees a return by artist Mary Eighteen. She discusses powerful associations she sees between the 20th century art of Barnet Newman and a 21st century technology in Venice that will protect that city and its Renaissance heritage from some of the impacts of manmade climate change.
In his essay, The Sublime and the Avant Garde, Jean Francois Lyotard refers to the Abstract Expressionist Barnett Newman, stating that “In 1959-51, Barnet Newman painted a canvas measuring 2.42 m by 5.42m which he called Vir Heroicus Sublimis. In the early sixties, he entitled his first three sculptures Here 1, Here 11, Here 111. Another painting was called Not Over There, Here, two paintings were called Now, and two others were entitled Be. In December 1948, Newman wrote an essay entitled The Sublime Is Now.
In order to explain a point regarding the physicality of experience in Newman’s painting, Vir Heroicus Sublimis, I want to recall a visual encounter I experienced on a trip to Venice on a cold evening a few years ago.
On this cold and still February night I am with friends, poised on the Canal Grande. There is a feeling of lingering melancholy for which Venice has become legendary. There is a smell of decay generated by the water. The smell is not invasive, more a lingering odour of oldness that infiltrates the senses with eerie persistence. It is an odour that caresses, like a whisper softly spoken, its essence apparent in each wave and ripple that skims the water’s edge. Venice touches my soul like nowhere else on earth, like an inner sanctum of ethereal magic.
Amidst the dark, I see the church of Chiesa San Giorgio Maggiori, rising like an apparition against the darkness of the night. The whiteness of the front façade, designed by Palladio, is almost phosphorescent. It looms against the sky as if to affirm a past still deeply rooted within the here and now. It mingles with the ever-pervading odour of oldness, transcending the story of the past into the world of the present with an intoxicating pungency. Looking at the ghostly apparition of Chiesa San Giorgio Maggiori at night, I am reminded of the vulnerability of Venice to the sea. Venice has a history of flooding but the idea of the city sinking into the sea is more than most people could tolerate, and much money has been spent to avoid this ever happening. But this is no less a conundrum than climate change, our own vulnerability to rising sea levels and their future effect on humanity.
Newman’s zips and Palladio’s facade
Like my encounter with the melancholy of Chiesa San Giorgio Maggiori at night, so Newman’s Vir Heroicus Sublimis was designed to be a physical experience. Palladio’s fine front façade, in raised vertical splendour, emanates a celebration of hope for the future in a city that transcends both past and present in equal measures.
Newman’s paintings do the same. He referred to the stripes that dominated many of his paintings as ‘zips’. I look at a Newman painting and I see the same encounter with hope as I experienced with Chiesa San Maggiori that cold still night in February in Venice. I have spent a lifetime loving Venice and being fascinated by water, but I did not know then as an artist how involved I would become with ocean toxicity and the future of our seas. Within this scenario, Venice resonates a certain fragility in its relationship to the water.
Mose: Venice’s flood barrier inspiring the future
While Newman’s paintings and Palladio’s façade transcend hope within the dark, there is 21st Century hope within the ground-breaking Venice Flood Barrier, known internationally as the Mose Project. Newman and Palladio inspired a future generation of painters and architects; Mose inspires the future in terms of protecting Venice from rising sea levels.
The flood barrier is positioned along three sections of the lagoon: the Lido Inlet, the Malamocco Inlet and the Chioggia Inlet. The barriers form an integrated system of mobile gates that, as it were, step into action in times of rising sea levels that will cause flooding. While there are controversies regarding the Mose Project, it is there to protect. The yellow structure, spread horizontally over the lagoon like a brilliant yellow Barnet Newman Zip, is indicative of not just hope for the future of Venice, but the hope that is represented vertically in Newman’s messianic Zips and Palladio’s facades.
If I were once again standing in Venice on a cold February night looking over the lagoon, I would ponder the yellow Mose Barrier. For within its stretch there lies a paradox. While the barrier protects Venice from the sea for however long that will be, it is also indicative of mankind’s continual disruption of the environment, which is causing the rising levels of the sea, and our need to protect that environment, and in particular our oceans and seas, from us.
Newman’s Zips and the vertical façade of Palladio’s Chiesa San Giorgio Maggiori gave hope within the optimism of post war American Abstract Expressionism and the humanism of Renaissance architecture. Similarly, the new Venetian flood barrier straddles the lagoon as a symbol of defence that is a reminder of our duty to defend against rising sea levels by vigilance and human responsibility.
Find out more
You can read Jean Francois Lyotard‘s essay The Sublime and the Avant-Garde in The Lyotard Reader, edited by Andrew Benjamin, Blackwell Publishers Ltd 1998
Barnet Newman‘s The Sublime is Now is in Theories of Modern Art, by Herschel B. Chipp, University of California Press.1998
Questioning Symbols? Space for creative thinking...
"How do objects obtain their symbolic power and what role can this play in orientating us toward hopeful futures?"
Share your thoughts in the Comments box below, or use the Contact Form.
This Members' Post comes from illustrator and writer Mat Osmond, who I met at art.earth's In Other Tongues summit in June. It's accompanied by powerful paintings by artist Meinrad Craighead, who is the focus of the piece.Mat says, "This paper, which I delivered at Schumacher College’s Landscape, Language and the Sublime summit in June 2016, is the first part of a longer piece about Craighead. Part two will discuss the connections between Craighead’s art and her lifelong devotion to the Black Madonna."
“Oh what a catastrophe, what a maiming of love when it was made a personal, merely personal feeling, taken away from the rising and setting of the sun, and cut off from the magic connection of the solstice and equinox. This is what is the matter with us. We are bleeding at the roots, because we are cut off from the earth and sun and stars, and love is a fringing mockery, because, poor blossom, we plucked it from its stem on the tree of Life, and expected it to keep on blooming in our civilised vase on the table”.
– D. H. Lawrence: Apocalypse, 1929.
Whom do you pray to?
In her 2005 book Findings, the writer Kathleen Jamie muses on the nature of prayer whilst sharing fish and chips with a friend. For Jamie, her friend’s question, ‘Whom do you pray to?’, posed in relation to her partner’s life-threatening illness, elicits an unequivocal response. Jamie prays, she replies, to ‘No-one’: to ‘Absolutely nothing’. But, in place of the appalling ‘crush of hope’, of the futility of ‘haggling with God’, Jamie offers a notion of prayer as, more simply, a ‘paying heed’: as an immediate, moment-to-moment attention to ‘the care and maintenance of the web of our noticing’.
It’s a memorable passage. But it’s Jamie’s friend – specifically, his inarticulate, off-hand retort to his own question, when she turns it back on him, ‘Dunno, Great Mother, or something’, that has acted as the spur for this rumination. Jamie’s pared-back notion of prayer has stayed with me, in part, because it leaves me with a certain residue. I see thatI’m not quite in step with her dismissal of a Who – or perhaps, of a shifting plurality of whos – on the other side, as it were, of prayer. So, in a spirit of ‘neither of the above’ to the options Jamie’s passage seems to imply, I want to look for another understanding of how we might approach art practice, on the one hand, and our apprehension of landscape, on the other, in terms of prayer.
Something in her waters
Before I could read, when words were only sounds, not yet ciphers in a book, when words arrived as melodies to my ears before my eyes could decipher them, I heard a word which forever made of word, water and God one round whole. Lying with my dog beneath blue hydrangeas in my grandmother’s garden, shaded against a hot Arkansas afternoon, what I heard within my little girl body was the sound of rushing water. And in the roar, ebbing and flowing as I listened, a word: Come. And I knew that the watery word was God.
I’m going to talk about Meinrad Craighead, an American painter whose career has included fourteen years living as a Benedictine nun at Stanbrook Abbey, England. I’m going to talk about Craighead’s intense religiosity – her sense of sustained encounter with a feminine presence that first flooded into her child mind during the experience she recounts above.
I’m going to talk about how what happened to Craighead that summer afternoon remained foundational to her understanding of herself as an artist: as she put it,‘It was water that first told me I was an artist, and I believed the water’. I’m going to look at how whatever it was that this experience introduced her to, has run like a central current through her work, a current that’s been closely associated, at all times, with her experiences of landscape as ‘sacred place’.
The readings from Craighead’s memoirs that punctuate this talk span her lifetime: from that abrupt childhood awakening, to a year spent alone, aged 28, at the mountain shrine of the Black Madonna of Montserrat, to her eventual return from England, recalled from monastic life by a recurrent dream to what she considers her spiritual home: the desert landscape of New Mexico, watered by the Rio Grande. There she found, in the face of Crow Mother – a Hopi kachina spirit – that feminine presence who had shadowed her since childhood.
And I’m going to talk, in particular, about how this mingled current of sacred presence and sacred landscapehas presented itself within Craighead’s work as a mutating flux of animal or half-animal figures, shifting personifications of those ‘animal mysteries’ towards which she’s understood herself to be in lifelong pilgrimage.
Angels talking back
If a forest is a metaphor for the unknown, a drawing is the stroke-by-stroke journey through the unknown: a laying this in, a wiping that out, all the time watching for the image to take shape and lead you into its very specific story. The image begins to give itself to you; you follow it, you serve it. Hence the kinship of making and prayer manifests, with each evoking and shaping the other, creating images which walk right out of the emptiness which has contained them.
First, though, a word about angels and creative practice. In his 2011 essay Angels Talking Back and New Organs of Perception, the Dutch anthropologist Jan Van Boekel offers a rough – and clearly,leaky – distinction ‘between two basic orientations in the way the natural environment is approached’by artists working within an ecological paradigm.
On the one hand, Van Boekel observes practices that involve the cultivation of new organs of perception: that approach art as a process which ‘nourishes a state of receptivity’, with artists adopting an ‘observant, minimally interfering, and attentive’ attitudeto their environment.
In bringing Craighead here, it’s the other of Van Boekel’s categories that I want to consider, that frames art practice as‘an active engagement with the circumambient universe’, one that involvesa ‘dynamic, open-endedimmersion in a fundamentally improvisational undertaking’.
An assumption underlying Van Boekel’s distinction is that ‘artistic experiences improve one’s ability to see’: that, in one way or another, art helps us to know the world around us more authentically, more intimately. What I want to look at here, then, is the nature of the intimacy, the kind of seeing, to which Craighead’s figurative improvisations invite us.
But to name the kind of seeing I have in mind, I need to take a step back. Van Boekel’s framing of art as an emergent encounter with images that necessarily come ‘from behind one’s back’, and his labelling of this category of practice asangels talking back, are both informed by the work of the Jungian art therapist, Shaun McNiff, renowned for his clinical innovation of the ‘image dialogue’: literally, inviting patients to talk to, rather than about their images, and inviting their images to talk directly back to them.
Likewise, McNiff’s notion of art as a daemonic, transformative force, one capable of initiating a spontaneous process of recuperation in both maker and participant, flows directly from the work of the archetypal psychologist, James Hillman. So its to Hillman that I’m going to turn, here, for a way to approach the kind of seeing we find in Meinrad Craighead’s work.
The captive heart
It was at Montserrat that I first understood Crow Mother’s fierce presence moving within a Black Madonna.Although I had been in Italy for some years, away from the land of New Mexico, I was never not there, for the spirits of that land clung to me in dreams, in memories, and in the animals sacred to the spirituality of its native peoples.
There in the semi-darkness, I stood before La Moreneta, the Little Black Virgin of Montserrat. This daily rhythm – walking up the mountain, walking down to my bell tower – shaped the solitude of those months, as if I were inhaling the silence and exhaling the potent darkness into the charcoal drawings. The double spiral of beginning-midpoint-ending imprinted each day as the phases of the moon imprinted the nights.
So how might Hillman read Craighead’s assertion of the ‘kinship of making and prayer’, and what connectivity might he observe between her overtly figurative improvisations, and her engagement with landscape? To answer that, I’m going to consider the way that imagination and prayer are approached in his seminal essay The Thought of the Heart, in which he reflects on the classical notion of the heart: of what the heart is,and of what the heart does.
Before he can get to this, Hillman has first to set out ourprevailing stories about the heart:those accretedfantasies which have, he suggests, long ‘held the heart captive’ in Western culture. The most obvious of these stories is also the most recent – what he calls The Heart of Harvey: the heart of post-enlightenment scientism: a circulatory organ, a pump, and as such, an interchangeable spare part within what is, so the story goes, a complex organic machine.
But prior to this, and suffused throughout our everyday use of the word, Hillman observes The Heart of Augustine: a deep-rooted notion of the heart as the seatof our person, and as such, an organ of sentiment, an organ of feeling. In this story, what we know of the ‘secret chamber of the heart’is that this inner core of our person is most authentically revealed through intimate confession, which is, by definition, a confession of personal feeling.
What would it mean, then, if we were to suggest of an artist like Craighead that ‘she works from the heart’? Especially if that phrase came parceled, as it often does, with ideas like ‘following her intuition’, or ‘working from her imagination’, it might invite a certain suspicion: of suggestibility, perhaps, or of sentimentality. A lack of hard-headed conceptual rigour.
If any of that sounds familiar, then I’d suggest that what we find at work here, for all our post-religious, secular criticality, may turn out to include a specifically Augustinian brand of Christianity, alive and well with its persistent interior person – a person who we take to be somehow or other set apart from Van Boekel’s ‘circumambient world’.
And there’s more: within the ‘contemporary cult of feeling’ spawned by this story – not least, within the confessional industries that it fuels – we’re also presented with the self-deceiving, distractive, and – so the story goes – ‘unconscious’ chimera of imagination. As Hillman puts it, ‘we have so long been told that the mind thinks and the heart feels and that imagination leads us astray from both’.
In dreams we go down, as if pushed down into our depths by the hands of God. Pushed down and planted in our own inner land, the roots suck, the bulb swells. In her depths everything grows in silence, grows up, breaking the horizon into light. We rise up as flowers to float on the line between the above and the below, creatures of both places. She who gives the dream ripens the seeds which fly in the air and float in the water.
Prior, then, to scientism’s motor part, prior to Augustine’s organ of sentiment, Hillman steers us back to the classical understanding of the heart, drawing his sources from Ancient Greece, from European Alchemy, and,through the work of the theologian Henry Corbin, from Islamic tradition. The central idea within Hillman’s essay is one that he takes directly from Corbin: what Islamic culture calls himma – a word which translates, roughly, asthe thought of the heart, the intelligence of the heart, the action of the heart.
Here, crucially, the heart is not understood to be an organ of feeling, but an organ of sight. A way of seeing. And the mode of seeing peculiar to this classical notion of the heart, is that which arises through images: through the spontaneous movement of images within the mind. The kind of seeing whicharises, in other words, through imagination. Hillman proposes Corbin’s studies on himma as the foundation stone for a renewed culture of imagination, whose first principles declare‘that the thought of the heart is the thought of images, that the heart is the seat of imagination, that imagination is the authentic voice of the heart, so that if we speak from the heart we must speak imaginatively.’
An animal mode of reflection
The movement towards pilgrimage begins as a hunch, perhaps a vague curiosity. We cannot anticipate these whispers, but we do hear them, and the numen aroused has teeth in it. Thus a quest is initiated, and we are compelled or shoved into the place of possible epiphanies.
Of the many aspects of Hillman’s reading of himma that I find illuminating in respect of Meinrad’s Craighead’s work, perhaps foremost is his take on why this heart of imagination is shown, mythogically, as animal: within European tradition, as le coeur de lion, the lion in the heart. What this image remembers, Hillman muses,is that imaginationconstitutes ‘an animal mode of reflection’, an instinctive faculty prior to the ‘bending back’ of deductive reasoning, which, by contrast, arises after the perceptual event, and moves away from it.
In himma, then, we meet imagination as something continuous with the ‘sheen and lustre’ of the phenomenal world – as its own efflorescence, so to speak. In the self-presenting display of imagination, we see ‘the play of its lights rather than the light of the consciousness that [we] bring to it.’ And just as we might say of the animal heart that it ‘directly intends, senses, and responds as a unitary whole’, so this upwelling of imagination within the human mind presents us with a mode of ‘mental reflection foreshortened to animal reflex’.
And what of intimacy? What of the interiority of the personal, feeling heart? Hillman suggests that in returning the heart to its rightful place as the seat of imagination, we release intimacy ‘from confession into immediacy’. What the animal in the heart brings, he tells us, is‘the courage of immediate intimacy, not merely with ourselves, but with the particular faces of the sensate world with which our heart is in rapport’.
This is the species of imagination that I recognize in Meinread Craighead’s paintings. Not the ‘bending-back’ of ironic, critical reflection,nor any sophisticated interrogation of form and language. What I see in Craighead’s work, as she reaches out towards The Black Madonna, towards Crow Mother, forever stuck on the mutating face of her animal God, is something simpler than that. Its something more urgent – more needy, even – than the self-bracketing conceptual athletics that characterize so much of our visual arts. And to my eye, the gaze that Craighead’s work returns to us offers something altogether more interesting.
In both Craighead’s words and her images, what I read, above all, is a dogged, needfulreturn to the slow work of recuperation – to that ‘recuperation of the lost soul’ which both Hillman and McNiff would propose as the central imperative of both depth psychology, and prayer.
We began with the notion of art as a mode of attention to the self-presenting world. Here in himma, in the heart’s ‘animal awareness to the face of things’, I find the way of seeing that Craighead’s work invites me to. And if her lifelong imaginal recuperation can be seen as a form of prayer, then I think that such prayer is also, like Jamie’s, anattentiveness – a paying heed. As Hillman says of the instinctive ‘decorum’ which himma restores to our wayward human behaviours: ‘in the blood of the animal is an archetypal mind, a mindfulness, a carefulness in regard to each particular thing.’
You can see more of Meinrad Craighead’s art at meinradcraighead.com. The site also lists her out-of-print books – The Litany of the Great River (1991), The Mother’s Songs (1986), The Sign of the Tree (1979) and The Mother’s Birds (1976), but also a current retrospective of her art and essays: Meinrad Craighead:Crow Mother and the Dog God (2003) edited by Katie Burke.
James Hillman’s The Thought of the Heart (1981) and other works are available from Spring Publications.
Kathleen Jamie’s essay, Fever, appears in her prose collection, Findings (2005), published by Sort of Books.
Shaun McNiff’s Art as Medicine: Creating a Therapy of the Imagination (1992) is published by Shambhala.
Jan van Boeckel presented his paper, Angels Talking Back and new Organs of Perception: Art Making and Intentionality in nature experience, at the Shoreline International Symposium on Creativity, Place and Wellbeing, in Ayr Scotland in 2011. It is published by Intellect.
Questioning Prayer? Space for creative thinking...
"This post is framed, in part, as a response to Kathleen Jamie's rhetorical question 'Whom do you pray to?'. What notion of prayer, if any, bears on your own approach to the predicament of the Anthropocene, the large-scale changes that human activity has set in motion? Does prayer have a place in articulating a response to anthropogenic calamities? And what bearing, if any, does all this have on your approach to creative practice?"
Share your thoughts in the Comments box below, or use the Contact Form.
Our latest Members' Post comes from Linda Gordon, a Devon-based artist with a deep interest in place. Linda's art works are temporary, "in keeping with the eternal movement of life - lasting for perhaps many years to just long enough to take a photo." Here, she reflects on a recent exhibition she contributed work to, and the issues that inspired such a diversity of art.
A couple of months ago, members of North Devon Artsviewed the film A Plastic Ocean, the documentary directed by Craig Leeson, which investigates the dangerously escalating problems relating to plastics production and disposal – particularly the horrific amount that’s continually being dumped in our oceans. We decided that ‘A Plastic Ocean’ was going to be the theme for our annual Summer Exhibition.
We were to limit dimensions of 3D works, and the width of 2D works, to one metre. Given these constraints, when I saw the final results, I was amazed at the huge variety of approaches, in terms of both the art-making processes as well as the exhibition theme itself. Each work was as unique and special as the person who made it. From abstract to origami; from small sculptures to traditional seascapes with something not quite traditional about them.
Here I have arbitrarily picked out a few contrasting pieces, to give you a flavour of the show:
‘You can’t even cry, because you don’t even care’ – Fiona Matthews
A globe of the world is burst and torn asunder with a mass of plastic spewing up from its innards. Prominent amongst this are hundreds of little white plastic pellets, the ones that sea birds mistake for fish eggs, and feed to their chicks. Like several other works in the show, the beauty of this piece made it all the more chilling.
Fertile Valley – Jann Wirtz
Jann is in the habit of collecting and disposing of all sorts of plastic that has been dumped in the river near her home. This of course is bound to disintegrate and make its way towards the sea.
Peering into the beautiful blue watery background of ‘Fertile Valley’, among the drifting debris, I was able to pick out a glyphosphate (herbicide) container and a fragment of old plastic feed bag, all falling slowly downwards, together with scraps of printed warnings about their potential dangers. Mixed up in all this were barely visible ghostly water creatures, a vital part of our food chain – all sinking back into oblivion as though they had never existed.
Garbage Island – Robin Lewis
Robin has used tantalisingly attractive, but potentially toxic materials for this powerful painting. It refers to the massive quantities of discarded plastic carried by ocean currents, and continually congregating in mid ocean to form what we now know as ‘Garbage Islands’. (The most notorious of these is, of course, the Great Pacific Garbage Patch, details easily found on the internet.
A Plastic Ocean – Paula Newbery
By contrast, Paula has specifically chosen environmentally-friendly materials only for this tranquil view of a well-known local beach scene: looking across Bideford Bay from Crow Point towards Northam. Looking carefully, I was able to pick out a number of coloured bottles, half-buried amongst the shingle.
Paula is a member of the Marine Conservation Society, and took up their challenge to go for 30 days without the use of single-use plastic. Needless to say, she – and I am sure many others – failed. Paula’s second exhibit, carefully presented in a Perspex display cabinet, is a plastic bottle overlaid with a multitude of colourful scraps from all the plastic she was unable to avoid.
Beach Wear – Linda Gordon
An image of me, crawling out of the sea, tangled up in plastic beach litter that I had collected and strung together. I carried out this performance some time ago, but felt it relevant to extract and print this single photo from it.
During the Preview on the Sunday afternoon, I found myself drifting in and out of several spontaneous and animated discussions around the appalling problems that we humans have created for ourselves, relating to the worldwide use of plastics. The exhibition as a whole, seemed to trigger a strong and instant response in people to these issues.
Not only that, but when I returned a couple of days later to take photographs, a couple of visitors walked in and immediately engaged me in conversation about this whole topic. I was happy to be able to add a little bit more information to what they already knew.
For me, this excellent and unassuming exhibition shows the power of art to elicit an authentic response; to move hearts and minds; to get people talking, and to encourage commitment to the true realities of life. Hopefully this awareness will continue to spread and get the issues talked about, and help turn things around – for the sake of ourselves and future generations.
'A Plastic Ocean’ runs until 2nd September at the Stables, Broomhill Art Hotel, near Barnstaple, North Devon.
Find out more
North Devon Arts is “a friendly and informal network of professional and amateur artists and anyone with an interest in the arts across North Devon.” For information – Members of the Committee are listed on the website Contact Page, together with their email addresses. The exhibition is at Broomhill Art Hotel until 2nd September.
You can see a clip of Craig Leeson’s film A Plastic Ocean and find out about future screenings, how to arrange a local screening and help make its campaign, We Need a Wave of Change, a global movement. The site also has plenty of information on the issues and updates on projects by the charity, Plastic Oceans Foundation.
You can find out more about the Great Pacific Garbage Patch at Wikipedia, and this short and very interesting podcast from NOAA (the US National Oceanic and Atmospheric Administration) explains what an ocean garbage patch is and isn’t, how they form and what we can do about them.
The Marine Conservation Society has extensive information on many aspects of the marine environment and, as Linda mentions, sets us a plastic challenge to see how long we could give up single use plastics: how long can you last?
Questioning Plastics? Space for creative thinking...
"In what hidden ways does plastic connect your local community to the nearest sea and the most distant ocean? How can art help reveal and break the chains of pollution?"
Use the Contact Form to send your ideas, or if you're a Member contribute your objects for a future post.
In our latest Members' Post, Julia Marques introduces her research on climate change in theatre for her MA Climate Change: History, Culture, Society. Studying the increasing interest in climate change within new drama, Julia's visual discourse analysis will chart how the topics are addressed explicitly or form a backdrop to the world of the performance. And Julia would like your help!
After much deliberation and changing of my mind, I settled on my dissertation topic; climate change theatre. More specifically, visual discourse analysis of climate change theatre. Who knew an MA in Climate Change could lead to a final project that allows me to go off in search of environmentally-themed theatre? I certainly didn’t.
But what is visual discourse analysis? An excellent question. This methodology consists of analysing any live climate change theatre that I manage to see myself (hence the visual), or any footage of climate change theatre that I can find through theatre archives. Once I have seen it, and perhaps read the script, I can go about analysing it for climate change content.
Performing climate change
How did I come to create such a topic? As our social research lecturer had predicted, it was not a linear route. I began by listing some of my interests with regards to climate change, and finally decided to incorporate one of my previous areas of study; Drama. What an exciting prospect! I had all sorts of ideas for my research. I was going to survey audiences at different climate change performances to garner their reactions. I was going to interview theatre-makers for the inspiration behind certain productions. I was going to conduct workshops using Theatre of the Oppressed techniques to explore the emotional responses to climate change. My research location moved from London, to the rest of England, to the UK, to even further afield. I started contacting people and groups in order to set up this elaborate operation. The wheels were in motion, the ideas were flowing, my days were filling up fast and . . . it was all getting a bit too much.
I took a step back and realised that there was so much which had already been created that warranted delving into. What about all the theatre that was being conceived right here, in London? What treasures there must be, just waiting for me to find them and write about them! Mixing drama and geography is not an altogether common occurrence in the arena of research. It is not often that you see academic papers that truly consider the arts. I was inspired by the “Four Cultures” idea put forward by Matthew Nisbet and colleagues in their paper Four cultures: new synergies for engaging society on climate change. In it they detail a new vision for the effective incorporation of the environmental sciences, philosophy and religion, social sciences and creative arts and professions. In light of this, and seeing as I hadn’t discovered a wealth of academics who do include the arts in their analyses, I decided to explore this for myself.
A creative appeal
Why include the arts? For one, my MA is entitled Climate Change: History, Culture, Society. Culture, although a contested term, most definitely includes the arts – they are part of any culture. Similarly, society without drama, dance, art and music would be devoid of theatre, films, concerts, gigs, clubs and bars (unless they were sans music), television, parades, galleries, national anthems . . . the list goes on. In addition, I know that the arts have a lot to offer environmentalism, as environmentalism has to offer the arts. Indeed, many artists are very conscious of the issues facing our planet and all who dwell in it, and wish to contribute to the effort to help resolve these conundrums. There is increasing interest for creativity and imagination in the science world, in order to alleviate the situation, and this to me is an obvious appeal to the arts, which lives and breathes creative imaginings of the world. This is not to say that scientists and geographers are not creative, no! But this is a different type of creativity which the arts brings into the environmental sphere.
On commencing my search for plays that I would deem to be climate change-themed, I realised that there seems to have been a surge of new plays about climate change roughly between the years 2005 to 2013. This in itself is intriguing, but my mission is to find what I can see myself and thus be able to analyse. But what am I actually looking for? Climate change content, and the way the topic has been approached – is it overt? Is it implied? Is it the main theme, or a sub-theme that rumbles on in the background? Are the words “climate change” even mentioned?
I have ended up with a mixture of live performances and archival recordings as the pool into which I can dip my researcher’s toes. Once I have made notes on these, and featured them in a series of posts on my website, I can decide which (if not all) I will include in my final write-up of the fascinating area of climate change theatre.
As a postscript to this; I am keen to hear from anyone who knows of, or is involved in, any sort of climate change / environmental theatre. The bigger the pool, the more I can swim!
Find out more
Julia will be sharing her progress with further posts here at ClimateCultures, and you can also read about Julia’s research as it develops at her website juliarmarques.wordpress.com/ . Use the Contact Form there to get in touch with Julia if you’d like to discuss or contribute to her topic.
Questioning Discourse? Space for creative thinking..."The way we speak about the world helps shape how we - and others - think about it. And what we don't say can be as powerful as what we do. How do you read the presence of climate change in some of your favourite fiction or plays, even if it seems to be absent? Does it inform the story, regardless? " Share your thoughts in the Comments box below, or use the Contact Form."
This Members' Post sees a welcome return by Jennifer Leach - fresh from another season of Reading's year-long Festival of the Dark - with her excellent contribution to A History of the Anthropocene in 50 Objects. Jennifer's selection of three objects evoking a past, a present and a future highlights care and nurture as constants across humanity's ages and communities, and her words move from prose to poetry with an ease that makes for a timeline of hope.
Object from the past – the first blanket
There was a moment in human history where a mother, for the first time, took a covering and swaddled another in it. It was most likely an animal skin she took. Possibly soft, possibly not. Was it her cold old mother she enveloped? Was it her partner? Her feverish friend? Was it her child? Whoever it was, I imagine her gesture as a premeditated act of love.
From the skins of animals, blankets evolved into softly woven fleece, product of careful husbandry and responsive learning. Into the weavings over the years were entwined responses to the living world – stories, tales, colour harnessed from familiar plants, symbols, references to greater powers, and patterns laid down in homage to those observed in nature.
People wrapped themselves in imagination and creativity, to create a reverent, consoling, protective sheath of comfort and respite, to shelter their love in the midst of harsh lives.
Object from the present – the Trangia
Ah the Trangia! What a marvellous union of creative thinking and problem solving, streamlined with beauty, functionality and brilliant design into an artefact with near-perfect qualities. An entire packaged stove, including pots, that is roughly the size of one standard camp cooking pot. Simplicity within nature.
Each time I use it – and we have used the same one for decades – I thrill at its Russian Doll abundance. I remove the tie that binds it together, and off comes the lid, which doubles as a frying pan. Two pots nestle inside and within the smallest lies the grip handle and the screw-lid burner. The whole family is held within the vented base, which lifts the burner off the ground and provides airflow, and a windscreen protecting pot and flame, even in the gales. All fuelled by a humble little burner punching above its weight.
Our faithful stove has accompanied us on a cycling honeymoon, up mountains and in tents. We bought a second to cope with the culinary demands of a growing family. What we have not stewed, brewed or fried on them is not worth eating. My daughter’s first proudly presented meal was created on a Trangia – for the record, cooked pasta with a tin of sweetcorn and a tin of tuna.
When Trangia brought out a little lidded kettle, with its own handle, to fit snugly inside the inner saucepan, my joy and awe were complete. The sheer abundant genius of it!
Object from the future – prayer wheel generator
It will not be turned By car Nor bus Nor plane Nor mule Nor by low-paid workers Nor some robotic tool But by each of us Whilst the children play And the sick and the old And the tired Will shut their eyes And move it with their prayer.
All it will require Is that my foot follow yours And your foot follow mine And my hand lead yours And yours lead mine And with our power Combined We will generate High voltage Song lines To illuminate The land.
Each post that appears in the series earns its author a copy of a book that had an impact on my thinking about our topics here – whether fiction, poetry or non-fiction – and which I’ve recently rediscovered in a charity shop. (Delivery in the UK only, sadly!) For her post, Jennifer receives a copy of Anticipatory History, edited by Caitlin DeSilvey, Simon Naylor and Colin Sackett. This short book of mini-essays from a cross-disciplinary research network explores “the roles that history and story-telling play in helping us to apprehend and respond to changing landscapes” and their wildlife.
Your personal Anthropocene? Space for creative thinking... "What three objects illustrate a personal timeline for the Anthropocene for you? See the original 'guidelines' at ClimateCultures' A History of the Anthropocene in 50 Objects, and share your objects and associations in your own post."
At its heart, the Anthropocene idea seems simple (if staggering): that as a species (but far from equally as generations, countries or communities) humankind has become such a profligate consumer, reprocessor and trasher of planetary resources that we've now left (and will continue to leave) our mark on the ecological, hydrological and geological systems that other species and generations will have to live within. In reality though, the Anthropocene is a complex and highly contested concept. ClimateCultures will explore some of the ideas, tensions and possibilities that it involves - including the ways the idea resonates with (and maybe troubles) us, personally.
Your objects could be anything, from the mundane to the mystical, 'manmade', 'natural', 'hybrid', physical or digital, real or imaginary. What matters are the emotional significance each object has for you - whether positive, negative or a troubling mix of colours along that spectrum - and the story it suggests or hints at, again for you. Whether your three 'past', 'present' and 'future' objects are identifiably connected in some way or float in apparent isolation from each other is another open question.
Use the Contact Form to let send your ideas, or if you're a Member contribute your objects for a future post.