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Poet Chiamaka Enyi-Amadi responds to IMMA Collection exhibition

Installation view of ‘IMMA Collection: A Fiction Close to Reality, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh

‘digital // distraction’, ‘Stains II’ and ‘Fear’ are three new poems by Chiamaka Enyi-Amadi, commissioned by IMMA and written in response to the IMMA Collection exhibition ‘A Fiction Close to Reality’, 15 Feb-14 Oct 2019. Enyi-Amadi’s poems relate to three specific works from the exhibition by Mary Farl Powers, Nalini Malani and Bassam Al-Sabah. In February of this year, Enyi-Amadi performed as part of the IMMA After event ‘Spoken Realities’ in association with Poetry Ireland. The IMMA After collective invited poets Maighread Medbh, Chiamaka Enyi-Amadi, Padraig Regan and Temper-Mental Miss Elayneous into the gallery space to reflect on the themes within the IMMA Collection exhibition and to respond through spoken word performances.

Mary Farl Powers, Mask Head 1, 1973, Monochrome etching, 30.5 x 25 cm, Collection Irish Museum of Modern Art, Donation, Powers Family, 2009
Mary Farl Powers, Mask Head 1, 1973, Monochrome etching, 30.5 x 25 cm, Collection Irish Museum of Modern Art, Donation, Powers Family, 2009

digital // distraction

My hands are preoccupied
with the effort
of curating, straining my fingers to filter
reality into artifice
without making the requisite sacrifice

I loathe caution
turn a blind eye to the offer of confession,
my mouth sours
at the call to a private introspection session
to conspire against

my lingering sense of certainty, self-analysis is sore
when done alone,
a cruel act being honest with myself, forced to remove
my digital mask,
or risk forfeiting the raw dark skin beneath.

Nalini Malani, Stains, 2000, Video, Duration: 8 min, Collection Irish Museum of Modern Art, Donation, 2008
Nalini Malani, Stains, 2000, Video, Duration: 8 min, Collection Irish Museum of Modern Art, Donation, 2008

Stains II

I know that while we were sleeping soundly like sisters,
darkness lurking over us, silence cradling our newborns
in its arms, a pomegranate grew inside your throat.

I know it grew to thrice the size
of Adam’s apple, and the hard swell of it
bruised the tenderness of your narrow throat.

I know that while you were choking in your sleep,
coughing, thrashing around in our sheets, you forgot,
in your suffering, to wake and place your child aside.

I know you could not have foreseen your body
splayed atop his, your weight crushing his head,
his new lungs, his belly until he was cold and blue.

I know you must have felt the warmth of the life you gave him
only a day ago return to you, as a sudden gust of wind pushed
the pomegranate down your throat into the pit of your stomach.
I know the speed of the fruit shooting down your throat
must have shocked you out of slumber, made you spring up
to see your son embalmed in sweat-drenched sheets.

I know fear must have made your blood curdle
enough to take my son from my arms while I slept,
and put him by your breast to suckle, barely three days old:

How could he know his mother’s milk from yours?
You put your blue boy against my brown chest, and
when morning arrived to chase the darkness from our bed

I got up to nurse my son—I know the discomfort of growing
fresh fruit, of blood, flesh, and bones lashing out at me,
kneading the swollen tenderness of my womb.

I know time will put a strange honey in the bitterness;
we both share the memory, barely four days have passed
since a sudden urge to taste new fruit overcame me.

I know yesterday you too were crippled by your own need
to push hard and let the child rip you open, I midwifed;
reaching between your legs to pull your child out of the dark.

I know we share the memory of you resting; a cold cloth
cooling your fever while I soaked and scrubbed to get blood
and mucus out of the sheets, I heated water for your wound

I know the tremble in your voice when you say* “ No!
The living one is my son; the dead one is yours.”
Your mind, like milk left out in the sun, has lost its form.

I know my child, his lips sticky as raw honey melting in the sun,
each morning I press my face to his, kiss each cotton cheek
then each eye; a drop of dark blue ink in a bowl of fresh milk.

_______________________________________
Footnotes:
quote by Ben Okri (my own italics)
*Story inspired by “A Wise Ruling” 1 Kings 3:16-28 (NIV)

Bassam Al-Sabah, Wandering, Wandering With a Sun on my Back (still), 2018, HD CGI film, 16 min 19 sec
Bassam Al-Sabah, Wandering, Wandering With a Sun on my Back (still), 2018, HD CGI film, 16 min 19 sec

Fear

Once upon a time a young child
drifted off to sleep, curled up
on her father’s warm chest as was
the predictable end of their nightly
ritual of storytelling, she slept and
dreamt all night long of an animal
named Fear who caught and swallowed
her on her way back to her father’s
voice, clasping its coarse red claws
around her eyes, pouring a whisper
soft as smoke

Bassam Al-Sabah, Wandering, Wandering With a Sun on my Back (still), 2018, HD CGI film, 16 min 19 sec
Bassam Al-Sabah, Wandering, Wandering With a Sun on my Back (still), 2018, HD CGI film, 16 min 19 sec

into her ear, “you have lost your way
child, never to return
back to the world”, true enough
the road she had followed, illuminated
by the velvety glow of her night-light,
no longer lay before her wide eyes,
and without warning reality
vanished as a thin line drawn
in sand, swiftly carried away
by an inpatient wind.

Bassam Al-Sabah, Wandering, Wandering With a Sun on my Back (still), 2018, HD CGI film, 16 min 19 sec
Bassam Al-Sabah, Wandering, Wandering With a Sun on my Back (still), 2018, HD CGI film, 16 min 19 sec

 

About the author:

Chiamaka Enyi-Amadi is a Lagos-born, Galway-raised and Dublin-based writer, spoken-word artist, editor and arts facilitator. She recently graduated from UCD with an Honours BA in English and Philosophy, and is currently completing a Masters in Cultural Policy and Arts Management in UCD. Her work is published in both online and print journals – notably Poetry International, Poetry Ireland Review 129, RTÉ Poetry Programme, Smithereens Press, The Bohemyth, The Irish Times, and the forthcoming anthologies ‘The Art of the Glimpse: 100 Irish Short Stories’ (Head of Zeus 2020, edited by Sinéad Gleeson) and ‘Writing Home: The New Irish Poets’ (Dedalus Press 2019, co-edited by Pat Boran & Chiamaka Enyi-Amadi).

 

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A Vague Anxiety by Seán Kissane

Installation view A Vague Anxiety, 12 April - 18 August 2019, IMMA, Dublin. Photo: Kyle Tunney

The exhibition A Vague Anxiety at IMMA invited a range of emerging Irish and international artists to consider the macro and micro anxieties that inform a certain experience of the world today. In this essay, curator of the exhibition Seán Kissane considers some of the ways that the technologies that drive our daily lives influence that experience. Whether through rolling news, social-media led political movements or online dating apps, Kissane highlights how the world and our experience of it is fundamentally changing.

A Vague Anxiety is designed to take the viewer on a visual journey through some of the myriad concerns and anxieties that we face in the contemporary world: from global warming and climate change, the rise of right-wing politics and hard borders, the housing crisis and destruction of habitats to the digitisation of intimacy and fragmentation of identities, the weight of history and finally to childhood and the assault on innocence. The artists in the exhibition address these concerns in an inherently 21st century manner investigating these themes through a variety of mediums, offering neither questions nor solutions but a reflection on our present tensions.

Installation view A Vague Anxiety, 12 April - 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh
Installation view A Vague Anxiety, 12 April – 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh

In today’s media-saturated environment, it is nearly impossible to avoid the relentless barrage of news, fake news or even material generated by bots planted in our news feeds for commercial or political ends. The world has always been a place where bad things happen, but to a degree we were insulated from them through ignorance. Traumatic events might go unreported for days or weeks as journalists had to find their way to a site and then transmit their story. Nowadays everyone with a smartphone is also a journalist, recording and uploading events in real time. Experiencing this constant ‘hum’ is challenging, and, at any given time, it can feel as if the world is collapsing around us. Yet our bodies are physiologically programmed to respond to signals of danger as a survival mechanism, so we feel compelled to engage with the news.

Knowledge is power as we attempt to control our environment. We respond to perceived threats, and the ‘fight or flight’ response is triggered, flooding the body with adrenaline and cortisol. This ‘hum’, however, means that as we are constantly triggered, we begin to tire of events. We think that news channels are crying wolf, and disaster fatigue sets in, making us lose empathy. This in turn has the real effect of lessening our sense of urgency around a ‘real’ disaster and so becoming apathetic donors or not volunteering to take action.

Installation view A Vague Anxiety, 12 April - 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh
Installation view A Vague Anxiety, 12 April – 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh

When Facebook first emerged, it was a tool developed by college nerds to rate college girls as ‘hot or not’. It has unwittingly become a global platform with almost two billion users. Some are genuine ‘friends’; most are strangers who are connected through mutual interests or concerns. Social media was a contributory factor in the Arab Spring movement, which has led to political change in Egypt and Tunisia, but most horrifically the almost complete obliteration of the state of Syria and the largest ever number of displaced persons in history. There is substantial evidence to suggest that governments have used social media to influence the outcomes of popular movements to the extent that we can now describe social media as having been ‘weaponised’. Facebook literally puts your life at risk.

Installation view A Vague Anxiety, 12 April - 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh
Installation view A Vague Anxiety, 12 April – 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh

On an individual level, social media sites such as Facebook attempt to consume as much time and attention of the user as possible. As the dictum goes, ‘If you are not paying for the product then you must be the product.’ Features such as the ‘like’ button give users a little dopamine hit each time they get positive feedback. This in turn encourages them to upload more content, in a ‘social validation feedback loop’ that exploits a vulnerability in human psychology. The mild hit one gets from a ‘like’ is taken to extremes with dating apps such as Tinder that contain an ‘infinite scroll mechanism’, with no stop button.

The science says that it is not the dopamine which is addictive, but the desiring or ‘waiting phase’. While natural rewards contain built-in satiety signals at consummation (one can only eat/dance/make love for so long), when we’re deliberately kept in the ‘wanting’ phase by persuasive design, there is no signal telling us when to stop.[i] Ironically the statistics say that young people are having less sex than their peers of a generation ago. What any of this is doing to our brains is, as yet, entirely unknown; but it is clear that we carry a new potential addiction around in our smartphones daily. One wonders if in twenty years we will look back and wonder at the unregulated nature of the internet and compare it to cigarette smoking, or worse!

Installation view A Vague Anxiety, 12 April - 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh
Installation view A Vague Anxiety, 12 April – 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh

As well as all of this remaining untested in adults, we have no idea what impact this is having on children. Many toddlers now happily occupy themselves swiping on tablets. As those same children grow older, they almost inevitably acquire a smart device of their own. Increasingly it is impossible for parents to moderate the content their children access, the recent ‘Momo’ hoax being a case in point. The fictional online character “Momo”, was alleged to have encouraged children to self-harm, until later described as a hoax. It was entirely plausible that young children might be encouraged to put their lives at risk. The mass hysteria was stoked by a Kardashian (a social-media ‘influencer’) to the extent that questions were asked in the British parliament. ‘Momo’ could be described as an acute threat.

The more general or chronic threat is the constant exposure of inappropriate sexual content to children. The result has been described as the ‘pornification’ of children. Boys are affected through developing unrealistic expectations around sex and intimacy. Girls are pressured to display themselves and their bodies. Both have to live up to a new normative that is explicitly sexualised. Ironically, as adult women fight for gender equality, their daughters are working themselves backwards into a state of sexual objectification.

Installation view A Vague Anxiety, 12 April - 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh
Installation view A Vague Anxiety, 12 April – 18 August 2019, IMMA, Dublin. Photo: Ros Kavanagh

The ‘gaze’ is no longer male; the gaze is now that of the camera lens which is reflexive, turned back on itself to take the perfect selfie. Teenagers now live with an almost constant sense of anxiety about how they are represented on social media – both by themselves and others. But because they have never known any different, it is their normal. And it seems it will become so for all of us too, regardless of age, race or creed – a vague anxiety that permeates all areas of our lives.

 

[i] Mia Levitin, ‘The One Thing That Dating Apps Will Give You For Sure? Addiction’, The New Statesman, 13 February 2018, available at https://www.newstatesman.com/2018/02/one-thing-dating-apps-will-give-you-sure-addiction, accessed 9 March 2019.

 

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Poet Sarah Clancy responds to Janet Mullarney

Janet Mullarney, Domestic Gods II, 1998, Wood, plaster, wallpaper, mixed media, 210 x 80 x 50 cm, Collection Irish Museum of Modern Art, Purchase, 1998, Photograph Ros Kavanagh

‘Personage’ and ‘Holy Show’ are two new poems by Sarah Clancy, commissioned by IMMA and written in response to Janet Mullarney’s exhibition, ‘Then and Now: Janet Mullarney‘, 15 Feb-29 Sept 2019. ‘Personage’ relates specifically to the white child figures that feature in Janet sculptures ‘Domestic Gods I’ and ‘Domestic Gods II’, both part of the IMMA Collection, while ‘Holy Show’ responds to the exhibition more generally.

Personage

You were born from ache
and tomato blood blushes
from off-kilter almost friendships
you were three years old
and fumbling with your genitals
in the playground when
someone’s mother
baptised you in mortification
and vanished before you realised
her kind of gift was poison

you were born from ache
and hunched up shoulders at the teenage disco
you are brim-full of unsuitable information
that no one has ears for
your skin is way too loosely fitted
and you’re lost inside it
your face can’t quite contain your features
which you are always rearranging
trying to make them fit the occasion
and always, always failing

you’re a being hastily assembled
from too little experience
from too few memories
you weren’t made for closeness
even when you seek it out
you’re far too ardent
you make any silence awkward
and end up wordless
you were made from ache and mortification
like a sheep fresh sheared
and naked you shudder
at each over-intense sensation
you were born in the wrong dress code
and never got the invitation

you’re like a drawer full of odds and ends
of small denominations of defunct currencies
of needles and thread and postcards
someone wrote but never sent
you’re an assemblage of unfinished
make-and-do projects
that someone once started
you fear you aren’t worth discarding
and yet you’ve made it this far;
you were born from ache
and tomato blood blushes
and you are really something.

Janet Mullarney, Another Mind's Eye (detail), 2015, Mixed media, Dimensions variable, Loan, the artist, Photograph Ros Kavanagh
Janet Mullarney, Another Mind’s Eye (detail), 2015, Mixed media, Dimensions variable, Loan, the artist, Photograph Ros Kavanagh

Holy Show

You set an early course for beauty knowing that all things have their own
character from the moment of creation and so your sculpted ballerinas
gorged on junk food and grew thick-waisted, your torsos sat there mutely
disrespectful and your horses were such divas they took on mule-like
aspects and every human thing you represented lost its head.

Your Madonnas refused to nurse their infants and tuned themselves
to day time television, your still-life subjects took to moving and eventually
started growing artworks of their own, to avoid any further discord you
swam into the underworld until your reason couldn’t fathom and you
couldn’t touch the bottom and you couldn’t see the shore.

You held on to any bit of flotsam that was passing and nursed it into finding
something half-remembered lost within it that had some relation to your
heart and hands, and while your materials were quite malleable their
shadows and reflections always eventually resisted and made a break for
independence that you hadn’t got it in you to prevent

and art, anyway, does what it wants and you found yourself indentured to
the undercurrents and like a stray dog licking itself in public you became
oblivious, you became its servant and that’s how we find you with your
retinue of freaks and heartbreak and mischief; an artist, in the gallery,
making an exhibition of herself.

Janet Mullarney, Domestic Gods I, 1997, Wood, mixed media, chair, gold leaf , 100 x 50 x 95 cm, Collection Irish Museum of Modern Art, Donation, 2018, Photograph Ros Kavanagh
Janet Mullarney, Domestic Gods I, 1997, Wood, mixed media, chair, gold leaf , 100 x 50 x 95 cm, Collection Irish Museum of Modern Art, Donation, 2018, Photograph Ros Kavanagh

About the author

Sarah Clancy is a performance and page poet from Galway. The Truth and Other Stories (Salmon Poetry, 2014) is her third and most recently published collection of poetry, with a new book due to be published by Salmon Poetry later this year. To find out more about Sarah and her work visit: https://www.islandsedgepoetry.net/poets-a-z/sarah-clancy/

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US by Helen O’Leary

Kiliane, 1965’

Helen O’Leary’s work has been described as an un-writeable novel. Her paintings draw on the experiences she had growing up on a farm in rural Wexford in the 1960s through the 1980s; “I revel in the history of painting, its rules, its beauty, its techniques, but fold them back into the agricultural language I grew up with. I’m interested in the personal, my own story, and the history of storytelling.” Two of O’Leary’s paintings were acquired for the IMMA Collection in 2018: Refusal (2014), and The Problem with Adjectives (2017), which was bought with support from the Hennessy Art Fund for IMMA Collection. The following short story is O’Leary’s first published piece of writing. She was awarded the prestigious American Academy in Rome Prize 2018-2019.

US

We had a kitchen table in Kiliane. It was half old, with a new formica top that had been added in the fifties when they married. The table held our history, the worn color where Mam made the bread, the steady geometry of where we sat, her at the head with her back to the Aga, the rest of us sitting in order of birth, my father and I nearest the door. The certainty of seating arrangements slowly expanded to the accommodation of strangers, tourists, renters with their stories of America, of lives we couldn’t imagine, tourist board inspectors with their stern lists of improvements that would later sterilize and sanitize the house of any of its memory or signs of our family. We huddled under it in a tornado, as it circled the farm — all six of us pressed into the cement floor — as if its age and certainty could save us from the raging noises in the exterior world.

She had stopped the train as I headed off, with my red padded ski-jacket and blue backpacks, the color of their flag. You’re leaving us already she said.

It was dark as the car headed down the hill of the harbour, other cars parked, children off to college, taking the train to Dublin or the boat to England. Dark, cold, engines off and on to give quick blasts of heat, the steaming windows, and the wipers scraping back and forth to keep a clear view of the station. Goodbyes, the unmentioned, unsaid in the way that only we know how — with mirth and without sentimentality or tears. You’ll mind yourself now, she said as she handed me a roll of ten-pound notes from her cardigan pocket. We’re always here. We could hear the train on the track and walked slowly towards the platform that we knew too well. It had been the two of us, taking on that world, rain or shine, carting tourists from that harbour in the back of the car, meeting the trains, facing the platform, reading faces. I had become good at spotting them, that lost look of the traveler, people with no plan or place to go, and I would walk up to them and offer them a room. We had kept the place going, when most said it should have been sold, and now it was time to step into the train with the same look I had become accustomed to spotting. Maybe all those trips down there in the dark, night after night, had been a rehearsal for leaving.

I sank into the seat, into the quiet steady beginning that trains have, across a table from a young German couple, just in off of the boat. I imagined I looked like one of them now, travelling journeyman people: light, youthful, expectant. I wanted to fit in and be their sort. I looked out into the black of the car park, searching for our car, imagining her loneliness at my leaving. We had been a team, working the harbour, each train, each boat — like the traders I knew later in Indian train stations.

The train stopped suddenly and without warning, before it got up any speed. I heard her hands on the window, knocking, a blue and white plastic bottle tight in her fist, mouthing something, eyes mad with urgency. She had given me what she could to protect me – the roll of money she had collected from selling knitted jumpers to tourists, medals on a safety pin sewn to the lining of my red coat, and a small bottle of Lourdes holy water I had forgotten on the dashboard. She slipped it in through the gap at the top window and I felt the eyes of the carriage upon me, marking me as local. I often thought of that bottle and my raging embarrassment. I left it long ago in a pile in one of many places I had rented those first few years in Chicago and what money I would give to have it back! I could see her as we left, one hand up above her head, reaching to the sky, a salute, lost in the bigness of the harbour.

Helen in the Studio – work in progress, from the series Safe House, Photo credit Eva O' Leary
Helen in the Studio – work in progress, from the series Safe House, Photo credit Eva O’ Leary

January. I arrived into O’Hare with the searching look of hundreds of young tourists that had eaten at our table. I had seen the city on a map spread out there, explaining the scholarship, and what had been said about the college. It was an inch from Detroit, where Uncle Ben had gone in the thirties and came back with TB to a family that had too little already to take him on. Three inches from New York, where other relations had settled. They had returned once as tourists, with smiles and cameras, better dressed versions of ourselves. The map had been folded and unfolded, weighing the pros and cons of letting me go. She had heard tell of the city’s weather, its ice, wind, heat, and stories of roughness and murder. We watched re-runs of Starsky and Hutch, and knew of the EL on Wacker Street. We listened to songs by Frank Sinatra, and imagined wealth, lights, snow, cars, people smiling over tables groaning with plenty. Tourists knew of the school — told her it had a reputation and I was lucky to get in, let alone get a scholarship. Some said wouldn’t I be better off staying for a job in the bank, or taking over the farm and renting rooms as she had done?

#########

I had made a life in Chicago. The cold hit me now as I left the train, walking up the rise at the UIC stop. Paul had been mugged there when we were in college twenty years earlier. Maced as he walked up to Halsted, he had curled to the ground, blinded while they went through his pockets, twenty dollars and his fly-fishing rod, bag of paints, and a few clothes. I had fallen in love with his love of the rivers, his gentleness, how he took to Ireland and his understanding of how much it meant for me to go back there. We found a house in Leitrim, took it apart stone by stone and reassembled it into a home where we spent our summers. There our daughter Eva had learned the fiddle and how to catch a donkey and each year we added something to talk of our summer — a sweathouse, an outside bath, a house for goats, whitewashed walls, mosaics with glass dragged back from Venice. The house was down a lane and up a mountain, away.

The locals had been warm to us, perched up there on the hill — mud, clay, bushes bent into the wind. You can’t live on a view was told to us again and again as we would pause in front of someone’s house and admire the spread of Loch Allen underneath. We had learned to love the land, its worthlessness, how it had been abandoned, sold off to forestry, plot by plot, the geometry of their invasion clearly marked in black squares on the mountain. The drive down to the village was a winding descent into warm, moist beauty — the rushy land falling away from the road, the damp, a cloud of midges marking the arrival of the evening. Dinny, our neighbor, taught us how to read the sky, signs of rain a page long. He said it was so wet there that the birds have to crawl up onto the road to take off. We had taken Eva to Leitrim on our sabbatical, placing her into the local school, to round the corners off her the master had said, alluding to her soft American upbringing.

Each year we would close up the place with sadness, piling our books into plastic tubs to preserve them from the damp, putting things away as we imagined returning for good someday. We were called the Yanks, the blow-ins, and people would call by, with advice on the water schemes and grants, cows, the un-sticking of frogs from our taps, fences, forestry, cars, donkeys, jobs and (mostly) about our return to the US.

Helen O'Leary, Refusal, 2014, Bole clay, oil paint, polymer and pigment on constructed wood, 30.5 x 35.5 x 6.35 cm, Collection Irish Museum of Modern Art, Donated by the artist, 2018
Helen O’Leary, Refusal, 2014, Bole clay, oil paint, polymer and pigment on constructed wood, 30.5 x 35.5 x 6.35 cm, Collection Irish Museum of Modern Art, Donated by the artist, 2018

I would tell stories of Kiliane to Eva, of how life was different in the place I had come from, and in many ways, escaped. She would hear stories of the tornado, the fire, the death of my father, how we had rented rooms, one by one, slept anywhere we could — people, and us. People were anyone other than us: peoples’ food, peoples’ rooms, their needs that were more urgent than ours, ‘people’ did things we didn’t, had shining cars, holidays, suitcases. You couldn’t get close to them, with their well- dressed children, Easter eggs, foreign holidays and smiling wives, intact families, other religions, languages. ‘Us’ was just our reality. I’d tell her how we survived, Mam and me, hawking tourists at the ferry, reading faces, skipping school, of Mam’s meningitis, bankruptcy, poisoned animals, books hidden and read while we milked the cows, old men with their leering looks and straying hands who cornered us against walls, how unbreakable our spirits seemed on that shore, how we knew we belonged and would never sell it, no matter what the cost. I would tell her how I had learned everything I needed to know on the farm; painting in the cow house to the hum of the milking machine, drawing each cow in tar and black paint on the white walls, dusting blue chalk on their backs to mark which cow was done as we milked them until they all glowed Prussian blue against the sky in the high field.

I’d watch the pattern of milk clot into cow dung and the streaking white webbed patterns of Jeyes Fluid flowing down the yard as we hosed it off each morning. I told her I had learned of colour and kindness from animals and the power of repetition from labour, watching Mam square butter on the marble slab in the scullery, collecting eggs in the dark from the acrid cubicles in the hen house. With two roughened hands my father would hold me around my chest, lifting me above the keel of the boat, letting me slop warm tar from the big horsehair brush in long, rhythmic movements up and down the planks to keep out the leaks.

Whenever we drove down to Kiliane, with the sea on the side of the lane and Tuskar light house illuminating the lower field with the slow searching rhythm that I knew by heart, I would have a lift of return in my heart that soured as the days passed — the restrictions of boundaries, gates and lanes would press in on me, and the local men I had no respect for would soon have me scouring the estate agents pages of the papers for a house of our own, elsewhere.

Drumshanbo, and our house in Leitrim, was different from Kiliane, poorer — the same battles existed but they weren’t our battles. It held a history, but not our history. The sky was bright until after midnight, and we could see the northern lights as we drove home from surfing in Sligo. There was no darkness to face, the black of the forest down the lane had the constant illumination of Mauds’ light above on the mountain which told us she was home, safe, constant. We knew every star by heart.

Each year we would come back to the lunacy of the University, where we both had jobs, and tell stories of the characters we had met, or the follies we had added to the house. The plastering, the stone work, the leaks that were fixed, the roof that was patched up, the fences that shored us up against the rot of the world and could hold our spirits over for another academic year. Each spring we would count down the days and buy the tickets, Eva would pout at the prospect of yet another summer on the mountain, protesting with silent sulks at our nostalgic intoxication with the place.

Helen O'Leary, The Problem with Adjectives, 2017, Egg tempera, bole clay and silver leaf on constructed wood, 48.9 x 48.9 x 14 cm, Collection Irish Museum of Modern Art, Purchase, Hennessy Art Fund for IMMA Collection, 2018
Helen O’Leary, The Problem with Adjectives, 2017, Egg tempera, bole clay and silver leaf on constructed wood, 48.9 x 48.9 x 14 cm, Collection Irish Museum of Modern Art, Purchase, Hennessy Art Fund for IMMA Collection, 2018

January, it always marks beginnings … my coming to America, the move to Pennsylvania, the leaving of Paul and my life for a life with Neil in Chicago. A time of year for starts, new year resolutions that would wear out with the coming of spring, exhausted by fall, lost and re-imagined the following January.

Neil kept his suits in the cupboard in the spare room that we had marked as my studio, picking his steps over the plastic we had taped atop the grey carpet to dress each morning, avoiding fresh splashes of paint color and the sharpness of stray staples. I would watch him dress, sipping coffee from a cup he liked that we had bought in Dublin, holding on to each moment before he left for the office. His suits were well-tailored, freshly pressed and recently taken in at the waist to accommodate the weight we had both lost with the blossom of new love and the strain of the divorces. The loft was near his firm, we could see its pointy tower from our table.

I had met him even before I met Paul, when I had first come to Chicago, twenty-five years earlier, looking for a job in an Irish bar that had a reputation for hiring straight-off-the boat people like myself. He was a lawyer, one of the handful of professionals working an occasional night at the bar to augment his salary. Each shift he would tell me stories of cases he was working on — murders, gangs in the inner city, crimes I had seen on Starsky and Hutch on our rounded television back in Kiliane.

In the bar, I was yet another emigrant of the eighties, another illegal, quick with her mouth, working her way back home. In school, I had a name, not “Irish” as we were all called, but a classification of my own: foreign student, with a student visa, motivated, one of many people from elsewhere that had an affinity and affection for difference. Neil had shown me respect, admiring my determination, noticing that I didn’t linger after my shift was finished, instead tipping out the bar and the door, drinking a half glass of wine and leaving the rest on the counter, then quickly slipping out into the night. He told me of his young children, his wife, their house in the suburbs of the North shore. I knew their names. I would talk of books I had read, the house I wanted to buy in Ireland once I had graduated, before the prices went up, the paintings I needed to make. He was marked by difference — intelligence and mirth, ambition, quickness, fullness of spirit — above everyone else in that world of easiness on Rush Street. He was nothing like so many of the barmen who would leer at women, over-serving and then screwing them in the beer cooler downstairs.

The years working the harbour had given me skills with crowds, reading faces, hustling, and I served more drinks than was humanly possible, and lived on less sleep than most people could manage. I had her determination and would wake each morning and walk to the school carrying a fresh shirt on a hanger ready for the evening’s work. I had learned tricks to keep the paint off my hands — soap under what nails I had, Vaseline, gloves — keeping a safe distance between love and money.

Working at the bar was like being back at the harbour, the ‘people’ and ‘us’ mentality that we had imagined to survive, the roughness of it, the other worlds that co-existed, the drink, the coarseness, facing the blackness of the door through which the gaudiness of that glitzy Chicago night world would enter. At the harbour other hawkers had jeered at us for thinking we were a step above buttermilk — who were we to think ours was different from the raw desperation of others, with our chins held in a way that insisted this was temporary? But once we stepped back into the shadow of the car and drove down the lane to Killiane, the certainty of our normal life would be resumed over cups of tea at the kitchen table.

It was the same in the bar — I would leave and take a taxi home in the black of night, showering thoroughly to rid myself of the clinging smell of smoke, changing hats for school in the morning.

###########

Years later I took Eva back to the bar on Rush Street, when she was home from art school for the holidays, to show her the ornaments at Christmas and the signs in curly arabesques of fake Celtic calligraphy that Paul had painted above the door for money before we left. The old man who owned the place was a legend in Chicago, part of the fabric of the city, as much a grandfather as Eva ever had. I had made a habit of visiting him when we could and was genuinely fond of him, my American father. He was the home I had over here, and had flown to Dublin for my first Irish solo show, and had come to Pennsylvania to visit the University and see how and where I was living. When we visited, new girls from home would wait on us and he would tell them stories of how he had found me, stories of the legend I had created for breaking glasses and selling liquor.

We made that trip by train, over the years, back and forth from the depths of Pennsylvania, cutting a line across the country with bags of books, through the never-ending stretch of Ohio. Gary, Indiana, was the marker that told us we were close, with its stench, children fishing its stagnant chemical pools, a bleak existence held together with clouds of smog. That first January, when we moved to Pennsylvania, we had the car packed with our belongings, Eva strapped in a baby seat, surrounded by bags, pots, pans, paintings and books. We hadn’t much to move — things we had collected in thrift stores had been left on the curb in Wicker Park, and we had contained the move to a small trailer towed behind the car. I was fiddling with the dial as we approached Gary, panning between Christian radio and traffic reports, I let it rest on a rock station. The Doors came in loud and clear, this is the end blared through the speakers between the garbled pauses of interrupted channels. We didn’t speak as we snaked our way through the town, the dank oppressive stench matching the darkness of the song and our own apprehension about leaving Chicago. In many ways it was an end of sorts, this leaving of our loft on the west side, with studios in the city. We were trading our scrappy life of imagination — our young bohemian days, our early marriage — for the meager security of a University job with health benefits.

Helen O’Leary, The Shelf Life of Facts, installation view, MAC Belfast, 2016, image courtesy the artist
Helen O’Leary, The Shelf Life of Facts, installation view, MAC Belfast, 2016, image courtesy the artist

I had wanted to write and ask Neil how much paint had crept inside that plastic on the studio floor in Chicago. Had he lost the security deposit because of it, or had he filled in my colour with new carpet, replacing me with new modular industrial squares? Had any of me leaked in, indelible, worming its way to a hole or a tear, had it been found later with annoyance when all had been packed and removed into a storage unit in the suburbs? The boxes were labeled HO, like a third of a Christmas card. I had worn red patent shoes to the partner ball, glinting scarlet at the end of my long black dress, bed shoes he had called them, as we dressed that evening, when I pinned his tuxedo with the blue sapphires from his grandfather’s wardrobe.

Blue and red, I should have known it signaled another leaving. We had stood in my studio putting our bits of finery together, paint at his feet, bracing me for the night ahead. We were ‘us,’ both of us, together the same species, heading to a party of ‘people.’ Names of partners, names of their wives, who to avoid, seating arrangements. The pecking order of the firm, arranged by power, and our table was at the centre.

Bad luck to put shoes on a table my mother would have said, a death in the house. He had sent a box of clothes at my request before I left for Paris, the red shoes on top with a note.

It’s hard to get vomit out of leather — by rights you should just throw it away. Wine takes a bit of doing but you can manage it if you get to it early enough. I had loved the jacket, found in a little second-hand shop on my way to the metro, piles of clothes, like dung hills closing in on the room, the thin man with his dreadlocked dog shared the same walk of a broken mechanical toy. There were two paths in the shop, one to left leading to larger piles of clothes and one to the desk where the man sat and sorted through his inventory of sundries. The dog lay on a pile near the desk. I had watched him try to walk one day, stumbling and tripping on his long-matted hair, hobbled by ornament, stopping and starting, unable to maneuver beyond the pile of clothes that had become for him an upholstered cage. I’d go in for a root around on my way home, invariably finding a deal, and the blond leather jacket was the jackpot. Five euros. I had just enough French to barter, not enough to ask the man why he lived in that shop, or who he was, with his lame dog, and his bedraggled customers carrying mysterious bags which he would then carefully label and pile against the wall. I had wanted to take photos but was always too embarrassed to ask. Four months in Paris, I had got the hang of it, the Metro, getting lost and found in happy rotation, unconcerned by clocks or the logistics of maps.

The studio was in the courtyard at Culturel Irlandais, a quiet solitude amongst the tortured trees and raked gravel. I had moved with two suitcases, ordering supplies of pigments from Germany. I painted with plastic on the floor, deliberately dripping paint on shredded canvas, to find where it’d settle, I said. I would count the days when I didn’t think of him, didn’t check my email for hours on end, falling in love with paintings in the Louvre, with Le Corbusier, with my colleagues. The five of us from our different lives gathered around the kitchen table in the smallness of the kitchen and at Teddy’s bar with its leopard skin decor after a day’s work. I fell in love a million times that summer, first with Eva as she made it from the airport alone, arriving from San Francisco with no French and a disabled iPhone, indignant at my direction to make it downtown to me alone. Visiting to spend her twenty-first birthday and sharing my bed, we walked miles each day arm-in-arm, taking photos of each other, of odd things. I watched her eye as it developed a view of its own, the pictures she would take of me in front of couples making out, writhing in their own world of absorbed love, a backdrop to my singularity. I fell in love with my new camera — bought with the grant the University had given me before I left — with copper pots I collected at flea markets, with solitude, with the slowness of my routine, with people who sold me bread and with kindness. And finally, after four months of walking, silence, forgetting — there was forgetting I was trying to forget.

############

Neil skyped me, at my insistence, two days before I left, while I was packing to come back, and told me some of what happened. I asked had he married, he said he had. I asked was she younger, he said she was. I asked him if I knew her, he said yes. I asked him if he had a baby, he said he did. A boy, with blue eyes, he said. I asked if he could pack my things and send them back to Pennsylvania. He promised he would.

People.

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Walker and Walker

Installation view of ‘Walker and Wallker, Nowhere without no(w), 15 February – 03 June 2019, IMMA, Dublin. Photo: Ros Kavanagh

Walker and Walker have collaborated professionally since 1989 and have become one of Ireland’s most highly regarded artists internationally. Nowhere without no(w) showcases a number of pre-existing works from the artists’ extensive 30 year career with a series of new works responding to their ongoing research into language, its meaning and its construction. Here Joe Walker provides a detailed contextual walkthrough of the exhibition, exploring individual works in depth.

Room 1

On entering the exhibition, you encounter the first work almost unconsciously: the usual door handle leading into the gallery has been replaced with a door handle designed by Walter Gropius, a 20th century German architect, urban planner and theorist. The handle is both a tactile introduction to Walker and Walker’s work, while also immediately linking you to the canon of art, design and literature from which their work takes influence and inspiration.

IN DIALOGUE WITH THE PAST, 2019 Walter Gropius nickel-coated brass door handles 4 x 11 x 5 cm
Walker and Walker IN DIALOGUE WITH THE PAST, 2019
Walter Gropius nickel-coated brass door handles
4 x 11 x 5 cm

But while the handle is a specific cultural artefact, it also possesses a unique personal history made visible in part by the aged patina. The once nickel plated handle is now almost completely eroded by usage, exposing the underlining brass body, speaking of those who came in contact with it over the course of time, and possessing a presence of a past which is unique to itself and continues to develop for the duration of the exhibition.

Walker and Walker. THE PRESENCE BEFORE HIM WAS A PRESENCE (Henry James), 2019. Reversed white neon, reflection in mirror. Installation dimensions variable
Walker and Walker. THE PRESENCE BEFORE HIM WAS A PRESENCE (Henry James), 2019. Reversed white neon, reflection in mirror. Installation dimensions variable

The presence before him was a presence (Henry James) is a neon text written in reverse, continuing Walker and Walker’s series of works fabricated in neon. These works are often hung facing windows or only seen clearly as a reflection. In this case, viewing the neon sign in the black mirror opposite it reveals the words ‘the presence before him was a presence’. This phrase is taken from The Jolly Corner, a short story by the American writer Henry James in which the protagonist is confronted with a ghostly alter ego. This ghost represents the different paths he could have taken in his life, and consequently, the different people he might have become. In Walker and Walkers work, their concern is to suggest a presence that accompanies the viewer throughout the exhibition, oscillating between the material and immaterial. To view the work one turns away from its physical manifestation, to a reflection in a mirror, augmenting the sentiment of the work.

Walker and Walker. IN AN EFFORT TO UNCOVER ITS ORIGIN AND/OR IN THE PROCESS COMPROMISING IT, 2019, 11mm pearl, vitrine
Walker and Walker. IN AN EFFORT TO UNCOVER ITS ORIGIN AND/OR IN THE PROCESS COMPROMISING IT, 2019, 11mm pearl, vitrine

In an effort to uncover its origin and/or in the process compromising it features a wallmounted vitrine containing a single pearl. A natural pearl grows in a layered formation, in a similar way to tree rings. The pearl in the vitrine has been hollowed out, in an attempt to identify the miniscule piece of grit that marks the beginning of its formation, within the shell of an oyster. In the process, the pearl has been corrupted, and has taken on a new form.

Walker and Walker. FULL STOP, 2019. Sterling silver disc
Walker and Walker. FULL STOP, 2019. Sterling silver disc

Full stop is a circle of silver embedded in the wall, its reductive form adhering to one of the basic shapes of geometry. A punctuation, a pause, an instruction to breathe, Full Stop occupies the space between the ending of a sentence and the beginning of something new. Over time the silver will tarnish and eventually become black, changing from bright to dark.

Walker and Walker. IN WAITING (OAK TREE), 2015. Stainless steel. 96cm diameter x 5 cm
Walker and Walker. IN WAITING (OAK TREE), 2015. Stainless steel. 96cm diameter x 5 cm

Accompanying these works, a stainless-steel circular sculpture adhering to the language of minimalism is placed on the floor. Almost an ubiquitous object, it is a tree holder or a protective guards usually seen on some city streets. Picking up on the motif of zero which addresses the notion of absence, loss, or the void, this object is in essence is designed in time to be obsolete; as the tree outgrows its designated circle, each defined space is removed in turn. This work identifies another ongoing theme within Walker and Walker’s work; the tension between presence and absence. In waiting (Oak tree) is an object filled with the potentiality of the physicality of a tree but is also filled with a certain redundancy, as it sits seemingly in a state of exile.

Alcove 1

Walker and Walker. THE OWL OF MINERVA SPREADS ITS WINGS WITH THE FALLING OF THE DUSK, 2012. Taxidermy long-eared owl 39 x 12 x12 cm (left). Walker and Walker. ARTHUR RIMBAUD, O BLUE, E WHITE, 2019. Graphite on paper (right)
Walker and Walker. THE OWL OF MINERVA SPREADS ITS WINGS WITH THE FALLING OF THE DUSK, 2012. Taxidermy long-eared owl 39 x 12 x12 cm (left). Walker and Walker. ARTHUR RIMBAUD, O BLUE, E WHITE, 2019. Graphite on paper (right)

Echoing the crew in the film Mount Analogue Revisited, awaiting the appropriate circumstances to enable them to enter the shores of the island, a taxidermy owl The Owl of Minerva spreads its wings with the falling of the dusk’ sits perched high above the gallery. Clearly it will never fly but as the title declares, it awaits a certain moment when the conditions are right, creating an enduring interval in the moment itself.

Minerva, the Roman goddess of wisdom, was associated with the owl, traditionally regarded as wise, and hence a metaphor for philosophy. Hegel wrote, in the preface to his Philosophy of Right:The owl of Minerva spreads its wings only with the falling of the dusk.’ He meant that philosophy understands reality only after the event. It cannot prescribe how the world ought to be.

Beneath the owl, is a drawing of Arthur Rimbaud. The title references Rimbauds poem Vowels in which he assigns colours to vowels, adding another complexity or synaesthesia to language and sets up a dialogue with the work in the following room I say: a fl w r!, where these same vowels are absent.

Alcove 2

Walker and Walker. DUSK, 2015. Black and white thread, nickel and brass fasteners, Dimensions variable
Walker and Walker. DUSK, 2015. Black and white thread, nickel and brass fasteners, Dimensions variable

A work Dusk consists of two threads, one black and one white running from floor to ceiling. Placed in the space so that there will come a point at dusk, where through the loss of light, one can no longer distinguish one thread from the other.That which is in opposition to each other, black and white, over time becomes indiscernible. Night takes away the very of proof of the threads existence, in time one will witness nothing in the darkness. Indeed night can take away the proof that we exist, at least to each other.

Room 2

Walker and Walker. I SAY: A FL W R!, 2019. Aluminium lettering. 4 x 291 x 1.5 cm
Walker and Walker. I SAY: A FL W R!, 2019. Aluminium lettering. 4 x 291 x 1.5 cm

In this room, the nature of language is explored further. Aluminium lettering suspended on the wall spells out the phrase I say: a fl w r! And there arises musically, and its very essence, that which remains absent from every bouquet.’ This phrase is taken from an essay by the French Symbolist poet Stéphane Mallarmé. Reflecting on Mallarmé’s desire to liberate language from what it signifies, Walker and Walker have deliberately omitted the vowels from the word ‘flower’, to emphasise the declarative nature of the sentence and its conflict with its own textuality, creating a tension between orality and the written word.

Walker and Walker. I SAY: A FL W R!, 2019. Aluminium lettering. 4 x 291 x 1.5 cm
Walker and Walker. I SAY: A FL W R!, 2019. Aluminium lettering. 4 x 291 x 1.5 cm

Another ongoing concern of Walker and Walker is engaging with and re-examining moments and works from art history. The work Widow’s pane, or bachelor’s even, after Marcel Duchamp, after Charles Baudelaire connects two reference points for the artists. The first of these is the highly influential artist Marcel Duchamp. A Conceptual artist, he presented objects with their meanings obscured or reconfigured, similar to Walker and Walker’s concern with language and form.

Walker and Wallker. Window, after Marcel Duchamp, after Charles Baudelaire, 2019.
Walker and Wallker. Window, after Marcel Duchamp, after Charles Baudelaire, 2019.

Charles Baudelaire, the French poet, is another influence in his exploration of language and translation, particularly that of Edgar Allen Poe. Window, after Marcel Duchamp, after Charles Baudelaire is a reworking of Duchamp’s Fresh Widow and draws reference to Baudelaire’s prose poem titled ‘Window’ (published in the Walkers artist book Return Inverse and placed on the gallery window sill nearby) in which he celebrates the opacity of these links between what is public and private, that simultaneously pierce and reinforce the barriers between us and the outside world. The poem makes references to the poet witnessing an elderly person though a closed window which elicits within him an empathy for his own humanity, despite the potential of it being fictional. The reflection in the black perspex of the Walkers window throws the gaze of the viewer back upon him or herself, while simultaneously references that which lies beyond, a site of contemplation, out of view.

Walker and Walker. PORTRAIT OF BAUDELAIRE AFTER RAYMOND VALLANCE, 2019. Bronze head, 29 x 16 x 21 cm
Walker and Walker. PORTRAIT OF BAUDELAIRE AFTER RAYMOND VALLANCE, 2019. Bronze head, 29 x 16 x 21 cm

A bronze head with a black patina sits on a plinth, Portrait of Charles Baudelaire after Raymond Duchamp-Villon is a remodelling by the Walker brothers of a portrait of Baudelaire that was made by Raymond Duchamp Villon, brother of Marcel Duchamp in 1913. The portrait is a severe representation with a large crown for the head and a down-turned mouth which can be attributed to Edward Manets representations of  Baudelaire. Baudelaire had been dead for almost half a century before Duchamp-Villon made his portrait. Remodelled here, with his smooth and swollen dome, his ruthless nose, and dead, unseeing, angled eyes, the unsettling nature of the work makes reference to the severity of a Roman or French Gothic sculpted head but is ultimately modernist in its form.

Housed within the bronze head are three objects, a lump of clay, a ruby and a meteorite which reference other representations of Baudelaire that can be attributed to Stéphane Mallarmé. In Mallarmés poem The Tomb of Charles Baudelaire, the initial image is not actually that of a tomb but of the dead poet himself. The buried temple refers to Baudelaire’s body, which, though already buried in the Montparnasse cemetery, still has mud and rubies issuing from its mouth, a reference to both the profane and the beauty contained in Baudelaire’s poetic utterances.

The meteorite refers to Mallarmé’s portrayal of Edger Allen Poe’s tomb as a kind of meteorite emphasising Mallarmé’s perception of Poe as an extraterrestrial. Baudelaire over the course of time had employed Poe as his final and most inducing intercessor, a means to navigate his complex political and artistic practice. This unique relationship is addressed in all it complexities in Walker and Walker’s play Return Inverse, a copy of which sits on the windowsill.

On the wall above the fireplace is an etching of Baudelaire by the French modernist painter Édouard Manet, a preliminary study for his work Music in the Tuileries, which is in the collection of Dublin City Gallery, the Hugh Lane. Making reference again to the complexity between  presence and absence, the etching is shown coupled with the text on the wall of the gallery ‘The right to go away’ which makes reference to Baudelaires desire for the right for a person to disappear to be brought into law and also an unnamed object, a small bronze sculpture,  ambiguous in form and meaning sitting on the fireplace that remains untitled and uncredited within the exhibition.

In Manets painting, Manet situates himself to the far left of the painting, prompting comparisons between himself and the painter Diego Velázquez. Velázquez is credited for bringing a greater psychological complexity to art, whereupon scrutinising his masterpiece, Las Meninas, the relationship between the observer and the observed is brought into question, where the viewer stands in the place of the King and Queen  whose portraits Velazquez is painting. Walker and Walker are interested in how Manets painting plays with similar concerns. In the painting of a gathering of people, the viewers occupy a similarly fictionalised space, the space where the musicians in the orchestra should be. The  viewing of this painting sets the scene for the play-within-a-play that occurs in their play Return Inverse.

Walker and Walker. THE RIGHT TO GO AWAY, 2015. Engraving by Édouard Manet, ‘Portrait of Charles Baudelaire with a hat’, vinyl text
Walker and Walker. THE RIGHT TO GO AWAY, 2015. Engraving by Édouard Manet, ‘Portrait of Charles Baudelaire with a hat’, vinyl text

“BAUDELAIRE: Where else is the music of the title coming from, if not from us?” Return Inverse, Walker and Walker

Further undermining any fixed state, two incandescent light bulbs hanging together from the gallery ceiling Communion are programmed to concurrently fade up and down over a period of 6 minutes, maintaining a continual active state in communion with one another as if breathing, negating a simple binary of on or off.

Walker and Walker. COMMUNION, 2015 Two programmed incandescent lightbulbs, dimensions variable
Walker and Walker. COMMUNION, 2015 Two programmed incandescent lightbulbs, dimensions variable

Corridor

In the corridor, a simple framed certificate titled Void, certifies to an event of the numeral zero being sent into deep space using radio technology. Its arrival unknown, a void within the void of space. The number zero is implicitly linked to the protocol of launching a rocket into space with the use of the countdown system. Zero is a symbol of nothing, the absence of any quantity, in the Jewish Kabbalah zero represents all that is boundless and beyond human control, the form resembles a circles having neither beginning or end, its elliptical shape represents both rise and fall.

Walker and Walker. VOID. 2015, certificate, 29.7×21cm
Walker and Walker. VOID. 2015, certificate, 29.7×21cm

Proposition adhered to consists of the fixing a postcard of a Sigmar Polke painting at the entrance before the space where Walker and Walkers film is shown in the manner of a film poster or announcement. Bearing the text “Hohere Wesen befahlen : rechte obere Ecke schwarz malen! / Higher beings commanded: paint upper right hand corner black!”, a black area was painted onto the gallery wall, extending the black and white geometrical composition of the postcard while also physically adhering to the proposition.

Walker and Walker. PROPOSITION ADHERED TO 2012, postcard, paint
Walker and Walker. PROPOSITION ADHERED TO 2012, postcard, paint

Room 3

Walker and Walker’s film Mount Analogue Revisited, is a reworking of Rene Daumal’s book Mount Analogue. Daumal’s final work it remained uncompleted due to the author’s premature death. The book is an unfinished story of a voyage to an unknown island, where the voyagers seek an improbable mountain which is seen as a means to link Heaven and Earth. Central to this book and the inception of the voyage, is a text about a symbolic mountain which was written by one of the protagonists but was challenged by another as being factually based.

Walker and Walker take as a starting point for their film, a short passage from the book, where upon the boat’s arrival at the shores of an island, its crew are escorted to a municipal building and asked by an official there to give an account of who they are and the purpose of their visit. Within the confines of this meeting, Walker and Walker fabricate a conversation between three of the crew members, the official and the author himself. They speak of the difficulties involved in making a journey to a superior world other than our own, where the truth cannot not exist, given the limits of reason and rationality. The events play out through dialogue within a single room, which serves to ground the fantastical nature of the film.

Although the film holds true to the book, it is not a literal adaptation, for the conversation that ensues references a broad number of writers, such as Novalis, Stanislaw Lem, Edger Allen Poe, Maurice Blanchot, Hermann Hess, William James. All of whom serve to inform a proposition for the loosening of the limits of rationality. The ending remains unresolved as the viewer is left unaware if the voyagers arrival at this place is instigated by the inhabitants of the island or by their own efforts. It is an adventurous philosophical tale, encompassing poetic passages, leading to a spiritual quest, which borders on science fiction.

MOUNT ANALOGUE REVISITED 2010, HDV film, 51'
MOUNT ANALOGUE REVISITED 2010, HDV film, 51′
MOUNT ANALOGUE REVISITED 2010, HDV film, 51'
MOUNT ANALOGUE REVISITED 2010, HDV film, 51′

Alcove 3

Hung low on the wall of the alcove before entering the fourth room, a single scrolling white LED sign bears the words “Take cognisance of the fact that something is lost at the very moment in which it is found”. The medium is central to the articulation and sentiment of the work, as only part of the sentence is seen at any given moment, passing in front of the viewer as it scrolls into view. The words are in essence themselves lost and found as memory comes into play.

Walker and Walker. UNTITLED, 2015Scrolling LED sign (Take cognisance of the fact that something is lost at the very moment in which it isfound),18 x 128 x 6.5cm
Walker and Walker. UNTITLED, 2015. Scrolling LED sign (Take cognisance of the fact that something is lost at the very moment in which it is found),18 x 128 x 6.5cm

Room 4

Walker and Walker. MORNING STAR, EVENING STAR, 2019. Plotter, computer, monitor, paper, table. 42 x 29.7 paper, installation dimensions variable
Walker and Walker. MORNING STAR, EVENING STAR, 2019. Plotter, computer, monitor, paper, table. 42 x 29.7 paper, installation dimensions variable
Walker and Walker. MORNING STAR, EVENING STAR, 2019. Plotter, computer, monitor, paper, table. 42 x 29.7 paper, installation dimensions variable
Walker and Walker. MORNING STAR, EVENING STAR, 2019. Plotter, computer, monitor, paper, table. 42 x 29.7 paper, installation dimensions variable

In the fourth room of the exhibition, we see the work Morning star/Evening star. On the table in the centre of the room are a drawing plotter and a computer monitor. The plotter is drawing in real time the transit of the planet Venus through space. After 8 years, Venus returns to the same place in the sky on the same date, creating an intricate circular pattern whose key points contain the markings for a pentagram or a five point star. Articulating its complex movement from the perspective of the Earth, the pattern created is referred to as the Venus Rose. The drawing will be rendered visible by the use of a line plotter, an early graphic device which creates a consistent line and unlike a printer, enables the entire process to be visible as it draws in real time the complex path of the planet as it circumnavigates the heavens.

The computer monitor on this table displays the transit of Venus translated to binary code, in synchronisation with the drawing. These two radically different visualisations of the same information reflect the fact that Venus was once thought to be two different stars, appearing in the morning and the evening. The work reflects this idea of the potential of multiple identities or concepts held within one entity. Frege in his essay On sense and reference begins by explaining the cognitive value of identity statements such as the The Evening Star is the Morning Star with regard to Venus. The distinction between sense and reference was an innovation of Frege in 1892, reflecting the two ways a singular term may have meaning. The identity between the first star we see in the evening and the last star we can see in the morning was an empirical discovery in astronomy, a piece of information that was not available by means of semantic analysing, for it is not contained in the meaning of the term used to describe the heavenly body that appears in the evening and in the morning (not a star but the planet Venus as it turns out). Frege argued, we need to recognise that meaning is a broad semantic category with multiple dimensions, and we need to develop finegrained distinctions to identify the different semantic ingredients that make up the meaning of a term.

The Venus Rose has had broad cultural references over different periods in history. In a typical Renaissance fashion, Heinrich Cornelius Agrippa and others perpetuated the popularity of the pentagram as a magic symbol, attributing the five neoplatonic elements to the five points. However by the mid-19th century a further distinction had developed amongst occultists which depended on the pentagrams orientation. With a single point upwards it depicted the spirit presiding over the four elements of matter, reportedly signifying the five wounds of Christ. Whereas the influential writer Eliphas Levi declared it as a symbol of evil, whenever it appeared the other way, as a reversed pentagram, with two points projecting upwards, because it overturned the proper order of things and demonstrated the triumph of matter over the spirit.

Sometimes referred to as the Morning Star, Venus the brightest star in the heavens may be seen as a contradiction to being a symbol of Lucifer, but the role of Lucifer is complex and should not exclusively be depicted as a horned beast. Jan Verwoert in his essay Bring on the Devil discusses how the devil was embraced by the Romantics poets such as Baudelaire and Byron whose views in turn were shaped by John Milton’s Paradise Lost. Milton articulates Satan as the fallen but rebel angel and in doing so constructed him as the idol of the outlawed and as such the devil has become a prime source of identification for many different performers on the social stage of culture, a romantic role model for poets, artists, divas, dandies and disaffected teenagers.

Walker and Walker. NIGHT DRAWINGS (‘A THROW OF THE DICE WILL NEVER ABOLISH CHANCE’, STÉPHANE MALLARME), 2019 12 prints on Hahnemuhle paper from an ongoing series of inked out poems, 1/5. 38 x 56 cm each
Walker and Walker. NIGHT DRAWINGS (‘A THROW OF THE DICE WILL NEVER ABOLISH CHANCE’, STÉPHANE MALLARME), 2019 12 prints on Hahnemuhle paper from an ongoing series of inked out poems, 1/5. 38 x 56 cm each

The throw of the dice will never abolish chance is a series of prints made from Stéphane Mallarmé’s poem of the same name. This poem was published posthumously in broadsheet format using copious notes by Mallarmé of how it was to be laid out using various different fonts and sizes. Paul Valery speaks of Mallarmé as having raised a printed page to the power of the midnight sky, of a text of clarity and enigma, both tragic and indifferent. Through layering the sheets and inking out the text of the poems with the exception of where the letter ‘o’ appears, the work appears as a constellation of stars while also bears reference to the counting system of dots used on a dice.

Walker and Walker. FIRST LIGHT, LAST LIGHT Rebound book, Les Fleurs du Mal by Charles Baudelaire, chair 4 x 27 x 22cm book, installation dimensions variable.
Walker and Walker. FIRST LIGHT, LAST LIGHT Rebound book, Les Fleurs du Mal by Charles Baudelaire, chair 4 x 27 x 22cm book, installation dimensions variable.

On a chair in a corner of the gallery a book lies open that consists of a rebinding of Charles Baudelaire’s The Evil Flower in order to place two of his poems First Light and Last Light alongside each other. Creating a small internal circular narrative echoing dawn to dusk, day to night, defying closure within the larger body of work.

Walker and Walker. n-Or, 2019Black anodized aluminium7.5 x 19.5 x 2.5 cm

Walker and Walker. n-Or, 2019. Black anodized aluminium 7.5 x 19.5 x 2.5 cm.

A textual wall sculpture consisting of the letters n-Or, creating an oscillation between the closing down and opening up of the dialectic structures Nor and Or respectively.

Walker and Walker. TEMENOS, 2019. Brass plaque18 x 5.5 cm
Walker and Walker. TEMENOS, 2019. Brass plaque18 x 5.5 cm

Above the door, a plaque reads Temenos. Temenos is a Greek concept related to the border between worlds, a place marked off as holy or separate. The phrase is also used by founding psychoanalyst Carl Jung as representing a ‘squared circle’, or a space where thought and mental work can take place. The courtyard of IMMA lies beyond the door over which this work is placed, and it contains a circle within a square. Taken as a point of departure from the exhibition into the wider museum, Walker and Walker leave this plaque as a statement of intent.

Room 5

In a corner of the small final room is a night blooming flower, Selenicereus grandiflorus, a flowering ceroid cacti that blooms only once a year, for a single night.

Walker and Walker. ONE NIGHT ONLY, (SELENICEREUSGRANDIFLORAS), 2019
Walker and Walker. ONE NIGHT ONLY, (SELENICEREUSGRANDIFLORAS), 2019

A photograph of Alexander Graham Bell and his wife Mabel Hubbard Gardiner Bell with a tetrahedral framework, called a Space Frame, designed by Bell as part of his research into powered flight. Mabel Bell carries the structure, and encounters Alexander Bell through it. A fleeting moment both of a kiss and of a connection – an inbetween – of an interior and exterior space.

Walker and Walker. THRESHOLD, 2019 Print
Walker and Walker. THRESHOLD, 2019 Print

On the window two small spheres of Kilkenny limestone appear to touch, one inside the glass and the other outside. Connected by two magnets, the work is simultaneously within the interior space of the gallery and equally no longer within its confines, appearing in the exterior outdoor world. A precarious moment, each relies on the other to sustain their position and maintain their equilibrium.

Walker and Walker. THWARTED KISS, 2019
Walker and Walker. THWARTED KISS, 2019

The nature of language is further explored in the In-between letters series found throughout the exhibition.

Walker and Walker. IN-BETWEEN I AND F 10mm powder coated aluminum, 12 x 5.5 x1 cm
Walker and Walker. IN-BETWEEN I AND F 10mm powder coated aluminum, 12 x 5.5 x1 cm

These small, seemingly abstract sculptures represent the negative spaces found between letters in words. Despite the fact that these negative spaces are encountered frequently, they remain unfamiliar and enigmatic. Making solid the empty space between the letters of different propositions and conjunctives, in what is termed kerning in typographical language, opens up a space, creating a small circular micro-narrative which undermines the didactic nature of the word itself.

Walker and Walker. IN-BETWEEN LETTERS series, 2013
Walker and Walker. IN-BETWEEN LETTERS series, 2013. IN-BETWEEN O AND R, 10mm powder coated aluminum, 11 x 9.5×1 cm IN-BETWEEN D AND O, 10mm powder coated aluminum,10.5 x 5.5 x 1 cm IN-BETWEEN I AND T, 10mm powder coated aluminum,11.1 x 6 x 1 cm IN- BETWEEN I AND S, 10mm powder coated aluminum,10.5 x 5.5 x 1 IN- BETWEEN T AND O, 10mm powder coated aluminum,10 x 6.5 x 1 cm

 

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Encounters with Freud

Installation view, IMMA Collection: Freud Project, Gaze. 4 October 2018 - 19 May 2019. Photo: Ros Kavanagh

We invited Fionna Barber, Reader in Art History at Manchester School of Art, to respond to Gaze, the third exhibition in the IMMA Collection: Freud Project. The exhibition is concerned with the human gaze; of the artist, the sitter or the viewer, and presents Lucian Freud’s work alongside those of artists from the IMMA Collection. In her text, Barber explores the nuanced relationship between these artworks.


During his long career, Lucian Freud acquired a reputation for the remarkable intensity of his paintings. The psychological insights of the portraits and self-portraits for which he is best known, or the intuitive subtlety of his depictions of animals and even the occasional landscape, all testify to his ability to transform the acuteness of perception into vivid representation. These are works that suggest an immanent presence, whose subjects are caught in a trance-like stillness from which they will soon awaken. In many of the portraits the artist’s gaze is reflected back in the steady, open-eyed focus of his sitters, an uncomfortable intimacy that was the product of innumerable sessions in his London studio over weeks and months. Each painstaking brushstroke thus becomes a trace of the relationships between artist and sitter – often family, as in the double portrait of his young daughters Bella and Esther (1987-1988), friends or lovers – played out across the surface of the canvas. Freud’s incisiveness is echoed here in Thomas Ruff’s Portrat (2001), where the frontality and monumental size of the photograph make for disconcerting viewing.

IMMA Collection Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh
Installation view, IMMA Collection: Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh

Lucian Freud became one of the canonical figures of British post-war painting, a central figure (with Bacon and Kitaj) in the so-called ‘School of London’. However his relationship with Ireland was well established long before the posthumous celebration of his work in the Irish Museum of Modern Art’s Freud project, or the major retrospective that preceded it in 2007. During the 1950s he spent a lot of time in Ireland, on occasions painting in Patrick Swift’s Dublin studio; this was also the period of his marriage to Caroline Blackwood, the Guinness heiress. Yet Freud was additionally a painter of the Irish diaspora. His neighbours and acquaintances, such as the Two Irishmen in W11 (1984-1985) dressed for the occasion in their best suits and with the West London cityscape visible through a window behind them, make frequent appearances in his work. But he could also be very particular about his sitters, famously refusing to paint Andrew Lloyd-Webber on the grounds that his face was ‘too soft’.

IMMA Collection Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh
Installation view, IMMA Collection: Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh

The intensity of the artist’s scrutiny, discomfiting and revelatory, is a premise for the exhibition Gaze in which pieces from IMMA’s extensive collection are displayed in conjunction with a selection of works by Freud that are on extended loan to the gallery. And if you detect the presence of the artist and his acute visual assessment through his paintings included here there is also a sense in which the other works, in turn, look back at Freud. In a manner not dissimilar to the relationships played out within the artist’s studio, the spaces of the gallery become the venue for an ongoing dialogue in a series of curated conversations about portraiture, the body, the role of the artist that often cross boundaries of time and medium. In one room the photographs of two iconic performances from 1975 by Marina Abramovic, Art Must be Beautiful, Artist Must be Beautiful and Freeing the Body confront Freud’s Naked Portrait, Fragment (2001); the photographed body in movement brushes uneasily against the dreamlike stasis mapped out in oil and charcoal.

IMMA Collection Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh
Installation view IMMA Collection: Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh

In another, the relationships between humans and animals are explored through a pairing of the Triple Portrait (1987-1988) with Dorothy Cross’ Lover Snakes (1995).  Ultimately, however, what is at stake here is the transformation of the artist’s sensual appropriation of the world into a material form that embodies that knowledge, in turn becoming the basis also for the elusive formation of meaning in the shimmering space between artwork and spectator.

IMMA Collection Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh
Installation view IMMA Collection: Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh

The nuanced relationship between the works displayed in Gaze is immediately apparent in the first room of the exhibition, where the roughly chiselled surface of Stephan Balkenhol’s Large Head echoes the impasto of many of Freud’s later portraits. Its similarly disconcerting psychological engagement with a male subject also speaks to the construction of masculinity suggested by a selection of Freud’s depictions of men, several of whom were his Irish acquaintances – the Donegal Man (2006), or the earlier Head of an Irishman (1999).

IMMA Collection Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh
Installation view IMMA Collection: Freud Project, Gaze, 04 Oct 2018_19 May 2019, IMMA. Photography Ros Kavanagh

Yet the curatorial decisions that have gone into the making of Gaze have also led to the inclusion of works that actively challenge some of the associations forged within Freud’s paintings. Irish masculinity, for example. features in a very different way in Pauline Cummins’ tape/slide installation Inis t’Oirr / Aran Dance (1985).

Pauline Cummins, Inis t'Oirr, 1985, Slides, sound, Dimensions variable, Collection IMMA, Purchase 2000
Pauline Cummins, Inis t’Oirr, 1985, Slides, sound, Dimensions variable, Collection IMMA, Purchase 2000

The male body as an object of (female) desire is a theme notably absent from the work of an artist renowned for his countless affairs with women, as the result of which he fathered at least fifteen children. Instead, the matching of two nearly contemporaneous self-portraits by elderly male artists, Freud and the photographer John Coplans, suggest a degree of reciprocity, a quietly incisive interrogation of aging masculinity registering through skin and the softening of muscle beneath. And in the end, it is flesh that remains; the knowledge of all of these bodies, many of whom are long gone, that remains caught by the waiting gaze.

John Coplans. Self Portrait (Back and Hands), 1984. Gelatin silver print. 60.2 x 50.5 cm. Collection Irish Museum of Modern Art. Donation, The Novak/O'Doherty Collection at IMMA. Gift, The American Ireland Fund, 2014. Photography: Denis Mortell Photography
John Coplans. Self Portrait (Back and Hands), 1984. Gelatin silver print. 60.2 x 50.5 cm. Collection Irish Museum of Modern Art. Donation, The Novak/O’Doherty Collection at IMMA. Gift, The American Ireland Fund, 2014. Photography: Denis Mortell Photography

About the author

Fionna Barber is Reader in Art History at Manchester School of Art. She is the author of Art in Ireland since 1910 (Reaktion 2013), co-editor of Ireland and the North (Peter Lang 2019) and curator of the exhibition Elliptical Affinities: Irish Women Artists and the Politics of the Body 1985-present, Highlanes Gallery Drogheda 16 November 2019 – 25 January 2020.

About the Exhibition

The IMMA Collection: Freud Project, Gaze continues until Sunday 19 May 2019 in the Freud Centre. Tickets €8/5. Book online. Gaze is curated by Johanne Mullan, Collections Programmer, IMMA.

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Helen Cammock: The Long Note at IMMA by Eva Kenny

Installation view of Helen Cammock, The Long Note. 13 March 2019 - 12 May 2019. IMMA, Dublin. Photos by Ros Kavanagh

In association with IMMA’s 2019 programme – featuring exhibitions by Wolfgang Tillmans, Les Levine, Helen Cammock and Doris Salcedo – Dublin based writer and researcher Eva Kenny explores overlapping themes of borders; Northern Ireland, Brexit and the Civil Rights Movement, that comes to the fore in Helen Cammock’s current exhibition The Long Note presented in the Projects Spaces. Cammock’s seminal film strikes a chord with Kenny’s wider interests in the cultural specificity of language and the importance of capturing the female voice within Ireland’s history; offering an emotive testimony to ‘remembering’ historical events in more precarious times.

 

Helen Cammock, The Long Note. Still image
Helen Cammock, The Long Note. Still image

In recent months, Irish art venues have hosted an unprecedented number of exhibitions on the themes of borders, Brexit and Northern Ireland. These cross-border initiatives are generating welcome attention for the North, indicating that at the level of culture, there is a public desire to understand the impact of the vote for Brexit and to revisit the early years of the civil rights movement in the North, before the Troubles began, to avert a return to those terrible days. Among the exhibitions that explore these themes was Wolfgang Tillmans’ Rebuilding the Future, earlier this year at IMMA, which characterised the postwar European period of globalisation and free travel as a romantic, expansive period now threatened by Brexit and the increase in right-wing politics in Europe.

At IMMA this month, two exhibitions mount two distinct international responses to the Troubles; American artist Les Levine’s photographs of the Troubles: An Artist’s Document of Ulster  from the early 1970s, and British artist Helen Cammock’s The Long Note.

Installation view of Helen Cammock, The Long Note. 13 March - 12 May 2019. IMMA, Dublin. Photo by Ros Kavanagh.
Installation view of Helen Cammock, The Long Note. 13 March – 12 May 2019. IMMA, Dublin. Photo by Ros Kavanagh.

In The Long Note, a film commissioned by the Derry art space Void in 2018, the artist demonstrates a more sustained interest in Northern Ireland than most members of the House of Commons have done in the years since the Brexit vote. In the film, the artist listens carefully to the local women that she interviews, weaving their voices together with clips from archival footage of the 1968 march in Derry and the Bloody Sunday march in 1972, interspersed and overlaid with her own voice reading their stories, as well as extended pieces of text and song by Nina Simone and James Baldwin. In the words of these luminaries of the American civil rights movement, are refracted the politics from which the protesters in Northern Ireland drew inspiration, in looking West to the United States rather than East to the students’ movements in France or the Czech Republic for instruction.

Helen Cammock, The Long Note. Still image
Helen Cammock, The Long Note. Still image

Language in Northern Ireland is a combination of extremely indirect speech and extremely direct speech; full of allusions, shibboleths, winks and details that the outsider may not appreciate, on the one hand, and outright demands to spell a name, say “H” or sing “The Sash” on the other. In this regard, it presents both a rich opportunity and a particular challenge for an artist whose material is the voice. Perhaps it is for this reason the film ended up an hour and twenty minutes longer than originally intended. The film gives the floor to both types of speech, as the artist reconstructs a largely unfamiliar account of the role of women in the early days of the civil rights movement and the Troubles that followed.

Helen Cammock, The Long Note. Still image
Helen Cammock, The Long Note. Still image

Speech rarely comes more directly than in the form of Bernadette Devlin, the Derry activist and, at the time, youngest ever Member of Parliament in Westminster, who went to prison for agitation against police violence in Northern Ireland and the military occupation that followed. In the film Devlin describes her own status as the poster girl for the civil rights movement to the exclusion of other women’s voices, as “the exception that becomes the rule”. She is not named in the film for this reason, and nor are any of the other women, as Cammock introduces each voice as both exceptional and unexceptional.

Helen Cammock, The Long Note. Still image
Helen Cammock, The Long Note. Still image

The domestic detail in the stories is often heartbreaking, like that of the woman who made her son wear clean underpants to the Bloody Sunday march in 1972 so that if he was killed — which he was — the soldiers would know that someone cared about him. The observations are also wry and hilarious, as when Nell McCafferty describes women joining the armed protests in Derry:

“My mother and the other women in the street, all of whom had worked in the shirt factories and had experience with assembly line management took over the petrol bomb station down there… and because they were all used to cooking, the exact amount of ingredients were put in—the petrol, the sugar, the flour, and they made very good wicks. And when I watched those women making the petrol bombs, I knew that the revolution had come.”

Helen Cammock, The Long Note. Still image
Nell McCafferty. Helen Cammock, The Long Note. Still image

These scenes go straight to the heart of the sexual politics of the civil rights movement. If the first mother had not let her son participate in the protest, she would have made “a mammy’s boy out of him”. If the second group of women excelled at factory-line bomb production it was because they had retained their jobs, while Derry men had largely been put out of work as a way to undermine their ability to provide. The film reminds us that as much as the civil rights movement was a function of the depressed economic situation across the North as manufacturing contracted, and housing and voting rights were withheld from Catholics, there are complicated questions to be asked about gender equality within the movement. It builds a picture of domestic violence that, as part of the gentrification of the political struggles of the 1960s, has been smoothed out of history.

Helen Cammock, The Long Note. Still image
Helen Cammock, The Long Note. Still image

Why, Devlin asks, would Northern Irish women take from their husbands what they wouldn’t take from British army soldiers? Why were the women who stepped forward to lead the movement, when internship began in 1971, returned to the kitchen when the men got out of prison? Why would one accept that the various forms of inequality suffered in the North would be ordered according to importance, with women’s social and reproductive rights deemed secondary at best?

The study of the contradictions and complications of power, particularly in relation to race, gender and class, was named “intersectionality” by the Black feminist scholar and civil rights advocate Kimberlé Crenshaw in 1989. In conservative art discourse, however, intersectionality is often treated like a trendy process of addition, disparaged as something that has to be put into artworks for the sake of political correctness. In fact, it is just the way things are. Removing these contradictions from history or art for the purposes of editing is a subtractive method that takes more effort than just allowing peoples’ voices to be heard. Cammock, in The Long Note, elicits and shapes the testimonies most abundantly suggestive of these competing claims for political attention and representation.

Installation view of Helen Cammock, The Long Note. 13 March - 12 May 2019. IMMA, Dublin. Photo by Ros Kavanagh.
Installation view of Helen Cammock, The Long Note. 13 March – 12 May 2019. IMMA, Dublin. Photo by Ros Kavanagh.

In Devlin’s interview, for example, the impoverishing effects of a politics devoid of these contradictions are clear when she describes her introduction to feminism in the US in 1969, having “skipped the two pages” on the subject in working class Derry. Feminists, she thought, were white professional women who simply outsourced domestic labour to women of colour, until she started to work with Black feminist organisers in the American civil rights movement. Even now, she notes, post-Peace Process Northern Ireland is too exclusive of support for cross-cultural movements, too committed to nativist politics to care about civil rights for overlapping interest groups.

I Am Not Your Negro by James Baldwin, 2017. Still image
I Am Not Your Negro by James Baldwin, 2017. Still image

Part of the current rush to capture the 1960s before they disappear forever is a desire to understand how political formations, as well as memories, are produced or suppressed. The 2017 film I Am Not Your Negro recentred James Baldwin as a hero of the American civil rights movement, a position long denied to him because he was openly gay. What else has been excluded from our stories about the civil rights movement in Northern Ireland, and how do these exclusions contribute to today’s political deadlock? Underlying the current cluster of exhibitions around the border and civil rights is therefore the need to go back for these stories, as Devlin puts it, in order to understand how they intersect with the present.

About Author

Eva Kenny is a scholar and critic based in Dublin, Ireland. She has just finished her PhD in Comparative Literature at Princeton University, writing a doctoral dissertation on Samuel Beckett’s legacy amongst American Minimal and Conceptual artists of the 1960s and 1970s, and is at work on a book manuscript on Beckett’s art of dispossession. She has published widely on the art and literature of the postwar period in the US and Europe.

About the Exhibition

Continuing until Sunday 12 May 2019, the exhibition Helen Cammock, The Long Note at IMMA comprises of the film work The Long Note, Shouting in Whispers (2017) and research material. Co-curated by IMMA curators Janice Hough, Residency and Artists’ Programmes and Sophie Byrne, Talks and Public Programmes. Admission is free.

Forthcoming Roundtable Discussion: Sat 25 May 2019

Exploring change and challenges pertaining to the role of women, civil rights and politics today. Speakers include Susan Mckay, Kitty Holland, Pat Murphy and others.

Acknowledgements

Text Commissioned by IMMA 2019.
Editor: Sophie Byrne, IMMA Talks and Public Programmes.
Images: Courtesy of the artist Helen Cammock and photographer Ross Kavanagh.

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Fergus Martin, Then and Now

Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh

The purpose of IMMA’s newly initiated Then and Now series is to set significant early works by artists represented in the museum’s collection within the context of their current practice. Ideally, this may cast a retrospective light on the earlier work, while also highlighting an artist’s enduring concerns, as well as illuminating more recent innovations or modulations that have yet to run their course. In this spirit it seems useful to open this essay by revisiting an account I wrote more than twenty years ago of Fergus Martin’s Six Paintings for Le Confort Moderne, Poitiers, 1996, shortly after that series was completed. I do so in light of the fact that the first painting in the series was subsequently acquired by IMMA and may be seen as the cornerstone of the inventive configuration of old and new works presented on this occasion.

Back then it seemed evident that Martin’s painting in general – his prime pre-occupation at the time – was, in common with that of certain of his peers, beholden to two historically influential strains of non-objective art. The first of these was the tradition of the abstract sublime, with its roots in nineteenth-century European Romanticism and its implicit yearning for transcendence. The other, more splintered tradition was that composed of all those critical reactions to the abstract sublime that had sought in some way to clip its wings and bring it back down to earth. The individual painting that best exemplified the tension between these two contrasting inclinations in 1996, conjuring a kind of suspension between heaven and earth, was the painting in question, which also supplied the point of departure for the Confort Moderne suite as a whole, as indicated by the title it bore at the time: Untitled 1, 1996.

Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh
Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh

This is a large, square painting in acrylic on canvas whose entire surface is a more or less evenly painted raw sienna, apart from a small triangle in the top left-hand corner, which is painted white. Standing in front of the work back then, the heavy expanse of its brown field appeared to ground the flighty motif, preventing it from soaring into the heavens. At six-foot square the work was, I felt, ‘substantial, but not enormous’ and ‘powerful, but not over-powering’, largely due to the fact that it was ‘reassuringly human-sized.’ The other five paintings in the series, painted in subtly differing shades of brown, shared the same format but with one signal difference. All of these canvases were variously elongated on their horizontal axis to the right. So, while the largest of them was still six-foot tall and emblazoned with an identical white triangle in its upper-left-hand corner, it was exactly twice as wide. Its effect on the viewer was thus crucially different. In contrast to the initiatory painting, it seemed to me that the

[the] human proportions have been distorted. The ideal has given way to the unexpected; reason has been invaded by unreason. In fact, the word ‘unreasonable’ is one which crops up frequently in Martin’s diffident, down-to-earth account of his intentions as a painter. While he is refreshingly unembarrassed by the thought of producing a painting that is beautiful, he is equally unabashed by the notion of producing a painting that is awkward. Yet there is no sense that he is straining to produce either merely for effect.

This revisiting of a twenty-year-old commentary is motivated, not by self-indulgent nostalgia, but by the fact that this anchoring canvas from the Confort Moderne series has now come to anchor an ensemble of a very different kind. On this occasion it has been paired – in one of the exhibition’s four discreet spaces, including a stretch of corridor – with a matching Untitled painting, from 1998, of the same dimensions, but featuring a darker acrylic ground of burnt umber. In lieu of a white triangle in an upper corner, this later painting features a long, narrow, centred rectangle of white that runs along most of the canvas’s upper edge.

It is at once reassuring and disconcerting to realise that Martin’s tendency toward the productively ‘unreasonable’ remains undiminished in 2019. The latter reaction derives from our realization that both of these self-sufficient paintings, executed two years apart, are perfectly capable of holding their own, and might easily have commanded one wall each in the room they now share. Yet the artist has chosen to abut them unexpectedly, allowing the manifest tension between their distinct colouring and geometric composition, when viewed in close quarters, to testify to their disparate provenance and, by implication, the passing of time between their moment of origin. Sparks fly between these two paintings, courtesy of the audacious juxtaposition – which the artist himself likens to rubbing a match along the side of a matchbox – a gesture that is followed through in the exhibition’s other three pairings of art works whose underlying morphological similarities are far less evident.

The first of these also invites a brief historical excursus. In 2008 IMMA unveiled a sculpture by Martin, Steel, commissioned by the Office of Public Works (OPW) for the museum’s East Gate entrance. This comprised three polished stainless steel cylinders placed horizontally on top of each of the entrance-way’s three imposing stone pillars. The work remained there until 2011 when it was removed due to damage caused by a motor accident. Eight years later, this work is being imaginatively reconstructed by the artist. It is intended that a new work reflecting the original will be placed within the grounds of IMMA. In the meantime, however, Barrel, 2019, a free-standing, flat-topped stainless steel cylinder of comparable scale to Steel, shares gallery space here in notably close proximity with one of Martin’s recent paintings, in acrylic on an aluminium support, which is two-and-a-half-metres tall and a little over one metre wide. Featuring a light-blue isoceles triangle stretching from top to bottom against a white ground, the work’s title is Sky, 2016, its airy aspirations complemented by the liquescent reflections of Barrel‘s mirrored surface.

Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh
Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh

If, in 1996, Fergus Martin’s energies were devoted almost entirely to painting, he has branched out considerably in the years since. For some time he was engaged in a productive collaboration with the photographer Anthony Hobbs, their work often addressing the representation of the human figure caught in the throes of some obscurely ritualistic physical performance. (A multi-panel work, Frieze, 2003 – not exhibited here – is in IMMA’s permanent collection). In contrast to these collaborative photographic works, Martin views the photographs of which he is the sole author as unburdened by intimations of narrative, at least to the degree that that is possible in non-abstract photography. In fact, while Martin’s account of his paintings’ intended effect on the viewer recalls the critic Michael Fried’s classic description of the ‘presentness’ of late modernist painting, his commentary on his photographs similarly suggests Fried’s related concept of ‘facingness’ in his account of contemporary large-scale, wall-hung photography. In both cases what is envisaged is an instantaneous giving to perception of the work as a whole.

Certainly, the idea of a photograph as a captured sliver of time’s continuum is alien to the striking conjunction of two radically dissimilar archival pigment print photos presented here. Depicted in splendid isolation, a tall ash tree’s incongruity is enhanced by its uncanny hue, a wholly unnatural shade of green that is the end-product of meticulous digital enhancement. The indefinite article in the work’s title – A Tree, 2014 – belies the entirely unrepresentative nature of its surreal subject. Ostensibly from the other side of the nature-culture divide is the suggestively titled Oedipus, 2008, a cropped photo of the coldly gleaming headlights of a sleekly-designed and well-maintained automobile. The abrasive dynamic of the abutting frames amplifies the contrast between their respective ‘landscape’ and ‘portrait formats’, as well as that between the grisaille of Oedipus versus the amped-up colour of A Tree.

Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh
Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh

This exhibition’s final pairing – though the first to be encountered by visitors on entering the corridor of IMMA’s West Wing – is between two wall-mounted sculptures in highly polished plastic, Screw Protruding Tubes (2019) and Nero Profondo (2019). Both works derive much of their power from the sense of contained density and stored energy exuded by their thin cylinders of darkly gleaming, non-traditional sculptural material with convex ends, which hug the gallery walls. Unlike the other three pairings, these two works are set some distance apart, accentuating their disparity and suggesting the passage of time and a process of gradual elaboration such as might be deemed fitting for an exhibition presented under the aegis of Then and Now. And yet, this preliminary perception is undermined by the works’ dates – both 2019, fresh from the studio – as well as the suggestion of temporal reversal in the fact that the modular Screw Protruding Tubes is effectively composed of fifteen closely aligned clones of the singular Nero Profondo. Rather than imagine the first of these works as an expansion of the second, what is evoked is a process of ultimate concentration. This intimation is apt. In spite of the considerable diversification of Fergus Martin’s interests in an expanding range of media over the past quarter of a century, this sense of concentration seems absolutely true to his work’s underlying and animating aesthetic.

Caoimhín Mac Giolla Léith, 2019.

Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh
Installation view of ‘IMMA Collection: Then and Now, Fergus Martin’, 15 February – 29 September 2019, IMMA, Dublin. Photo by Ros Kavanagh
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post digital e/AFFECT – Editors Welcome by Sophie Byrne

Interact with an Online artwork, commissioned by IMMA, Eilis Mcdonald, In my dream I called myself, 2019. https://eilismcdonald.com/imma-dream/

Editors Welcome / Intro

Welcome to issue #002 of the EDIT, IMMA’s online magazine where invited Editors bring together a collection of material and new, commissioned texts, that delve into a focused topic for the curious.

Perhaps you are reading these words on your smart phone and like most of us have embraced technology in all facets of life. This small handheld device enables you to be continuously connected to a network of networks, work life seems easier, as does keeping in touch with friends, travelling, and constantly staying up to date with the latest news feeds and novel ideas. I’m lost without my phone, this pocket size encyclopedia of data, webbing together new pathways, and filtering news to capture my general and niche interests. It’s no false assumption to say such ‘always on’ connectivity certainly brings its own tensions, desires and possibilities … ultimately shifting the way we see, think and feel about the world.

The same is said of future art worlds. Reciprocal to open web access – we see art made purely for the online viewing, and a welcome boom in art writing. To draw on the observations of Gilda Williams, Online art-critics are democratising art opinion, inventing first-time formats for multi – vocal art writing’, to connect with the transient art reader and the interactive commentator.*

Since researching and curating – digital_self the unpacking of complex ideas on the network, is picking up a new pace. Now over a decade since the founding the first smart iPhone and an explosion of major tech platforms (Wikipedia, 2001/ Blogger and Myspace, 2003 / Facebook, 2004 / Youtube 2005 / Twitter, 2007 / Grindr, 2007 / Instagram, 2010), the network and its relationship to affect , is a topic of increasing focus.

J. Arens
Johann Arens, Marte de Verve, Handheld Monument, presented in the IMMA exhibition, digital_self. Video Still, Courtesy of the Artist.

It seems the smart phone’s gradual dematerialising of technology into the everyday, is registering new ‘left’ and ‘right‘ divides, as well as a deeper criticality about its tangibility and affective-ness in social, political and emotional life. In a post internet climate of enquiry, once perceived impartial facts, are being questioned. Artists, writers, philosophers and digital theorists are identifying a new existential struggle with seeking truth and meaning in our networked lives. It’s hard to keep up with all the discourse that is circulating. So here is a selection of ideas on some of the most exciting artists, thinkers and activists who are altering how we might think about art, life and the internet.

Petra Cortright & Carl Tashian at Seven on Seven 2018 (Photo: P Ryan Duffin), Seven on Seven 2018, Rhizome
Petra Cortright & Carl Tashian at Seven on Seven 2018 (Photo: P Ryan Duffin), Seven on Seven 2018, Rhizome. Web source.

Taking this is as its cue – EDIT #002 invites contributors to unravel some of the most pertinent issues to arise out the paradigm of the network. Recognised challenges and possibilities, are set against the backdrop of Dublin City, a growing hub for the biggest tech giants of the industry, in which to converge the local and global, in response to this edition’s theme – post digital e/Affect.

Special features include; Thinking of the Network by Berlin based art critic Rebecca O’ Dwyer, who points to how the ‘physicality’ of the network, or lack thereof, preoccupies the work of game changing artists. Shifting the dial to local interests Jessica Foley, a writer and researcher plays with modes of art blogging, creative criticism and walking methodologies with Obedient City, Smart City; which takes a tour of the Epic Museum with artist Michelle Doyle to bring you deeper into Doyle’s work. While, for a slower reflection, media theorist and philosopher Charles Melvin Ess of Oslo University, inserts the debate of ethics into the traditions of existential thinking, with his ‘Long Read’ essay – Existentialism in the (Post) Digital Era.

I thank each of our contributors for their poignant responses, and together we cast a spotlight on the work of many others to explore, browse and contemplate.

Sophie Byrne Editor: EDIT #002 / Spring 19

About Editor
Sophie Byrne is Talks and Public Programmes Curator at IMMA. The programme offers a dynamic series of talks, discussions, seminars and symposia that explores the thinking and making of contemporary art, and its connection to the world at large. Discursive aspects of the programme also take publishing forms on Soundcloud, Blogs and Projects. From time to time, this incorporates exhibitions as part of the Project Spaces at IMMA, which provides a platform for curatorial experimentation, pedagogy and collaboration. Themes of this EDIT will be explored in the IMMA 2019/20 programme.

Further Editorial Suggestions

For a more in depth study, read chosen book of the season –  Mass Effect, Art and the Internet in the Twenty-First Century Edited by Lauren Cornell and Ed Halter.

Other related books available in the IMMA shop include: Is Democracy Failing? (The Big Idea) A primer for the 21st century by Niheer Dasandi and Matthew Taylor, hear the author introduce his book here.

Watch
Marking ten editions of Seven on Seven Symposia  – What’s to Be Done? Leading artists and researchers take stock of art and technology, via seven alumni of the Rhizome community. See here.

Read
Find out more about the material of digital life with Nora N. Khan,  Deep Mining; Deep Time

Explore more with Alexs Krotoski and The Digital Human Podcast Series.

Acknowledgements

* See page 41 of Gilda Williams, How to Write About Contemporary Art, Thames & Hudson, 2014.

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Thinking of the Network by Rebecca O’ Dwyer

Marisa Olson, Time Capsule, Installation, Web Source: https://www.are.na/marisa-olson/time-capsules

A while back, in Lidl, the cashier was so fast in scanning my things I barely had time to open my wallet before she was done. I have never seen anything like it. Unnaturally quick, it was obvious her hands far exceeded the demands of any computer tick-ticking behind the scenes. Was it enjoyable for her, I wondered, to move quite so fast? My body was pushed into reciprocal action, and it was anything but.

Lately, I have been thinking a lot about speed. Everyday occurrences like this one give the impression that, mediated and monitored by technology, daily life is becoming much faster. Nearly all of us now participate in this acceleration — most visibly, through incessant smartphone use. Emails and messages should be replied to immediately, when earlier they only could. Goods and services can be accessed instantaneously; previously, we needed the time to go somewhere else. The human body has not changed. But, thinking of the Lidl cashier — along with, for example, Amazon warehouse workers and Uber drivers — our bodies are clearly being brought instep with a new pace. However technological progress involves increasing automation, meaning some of us will likely struggle to keep up.

Roth Evan. Redlines

Evan Roth, Red Lines, Commissioned and produced by Artangel, Supported by Creative Capital, Web Source

This process of acceleration, as Wolfgang Tillmans’ audio work I Want to Make a Film (2018) makes clear, is largely incomprehensible. Presented at IMMA, the aim of the work lays the ground for another one: a visualisation — a film — detailing how we reached a point in which we cede power to smartphones (read: technology) to do just about everything. Tillmans is astounded at this situation: now, he observes, we hold super-computers in our hands, a prospect unthinkable back when the first hulking PCs came along in the 80s. But the film never gets made; instead, Tillman’s leaves a set of unanswered questions. What does technological change do to the brain, he asks or to photography? How have chips gotten smaller, as technological processes grow lightning fast? How is that even possible? Most listeners will share in his confusion. While created and used by humans, it seems technology represents a technological complexity unthinkable, and arguably even indifferent, to us.

Evan Roth. Redlines
Evan Roth, Red Lines, Commissioned and produced by Artangel, Supported by Creative Capital, Web Source

Contemporary art, like all other fields, has shifted in line with technological change, taking place as much online as off. Dependent on worldwide communication and visibility, this is probably par for the course. Artists’ Instagram feeds draw gallerists and curators, while more and more art is being made and commissioned for online viewing alone. The recently opened Dublin gallery Berlin Opticians, for example, is not a physical space, but instead displays and promotes its artists online (after exhibiting it for a brief period in a traditional gallery space). In this, the gallery navigates the enduring problem of Dublin’s sky-high rents — explainable, at least partially, by Dublin’s status as the Silicon Valley of Western Europe — while also ceding to a more opaque drift online. Now, all art is ‘post-internet’ as the artist media theorist Maria Olson put it; all contemporary art in some way shaped as an afterimage of global, networked thought. Against this shift, it is then hardly surprising that making sense of technology has become a noticeable feature of recent art. Tracking and making visible the diffuse flows of networked techno-capitalism — what theorists Jeff Kindle and Alberto Toscano have described as an ‘asethetic problem’ in their book, Cartographies of the Absolute 2015 — is a preoccupation shared by artists including Forensic Architecture, John Gerrard, Trevor Paglen and Yuri Pattison – whose work was recently acquired by the IMMA Collection. Another example here is the artist, Evan Roth, whose Artangel-commissioned project, Red Lines works to re-materialise the internet, showing us and indeed inviting us to live with the actual preconditions of its use.

Yuri Pattison
Yuri Pattison, transparency, hybrid viscosity (communal table v.00P). 2017. IMMA Collection, Purchase, Hennessy Art Fund for IMMA Collection, 2017

Just before the web was invented, and years before it became the mainstay of everyday life that it is today, theorist Fredric Jameson claimed that the complexity of post-modern life created a challenge for human thought. The task of gaining traction and situating oneself with the broader capitalist system — a process he named ‘cognitive mapping’ had become arduous to the point of impossible. As with the work of the aforementioned artists – it is likewise impossible to cognitively map the networked system in which smartphones participate: impossible, at least for most of us, to visualise the sequence of actions and conditions that allow them to do so much. For the smartphone to function, we need to factor in — among innumerable other things — undersea cables, industrial labour, data packets and mining, along with storage and cooling facilities the size of small towns. Probably, if were able to grasp the totality of this scenario, we would not permit it the uncontested power that it now holds.

In his recent, fairly terrifying book, New Dark Age: Technology and the End of the Future (2018), the artist and writer James Bridle examines some of the many issues stemming from a limited view of networked technology. Particularly unnerving is the idea of automation bias, which describes the human tendency to prioritise technological knowledge over human observation. One example Bridle refers to, is tourists’ tendency to follow Google navigation — even when that involves contradicting their own real-world observations. Though we cannot fully understand how it works, such a bias means we lay more and more faith in technology. This blind assumption of infallibility has been known to lead some people to follow technological navigation even as they drive into lakes.

Watch James Bridle, Dark Age, New Dark Age Colonial Cables, Verso Books, Web Source.

Using smartphones involves an implicit acceptance of their suitability as a means of navigating the world; as a means of taking, looking at and sharing images; as a means of creating, displaying and exhibiting art; as a mode of consumption, and as a device that monitors and regulates the speed of life. It means to accept the exploitative and ecologically-ruinous conditions of their production and — whether we do so consciously or not — to accede to more and more of the same. This breeds even more complexity, rather than less. To wrest some control over the situation, we all have to be able to answer the questions Tillmans asks himself, and then to act. But, as Bridle makes clear: “Any strategy other than mindful, thoughtful cooperation is a form of disengagement: a retreat that cannot hold.” Luddite refusal will not suffice; instead, technology needs to be told that human hands can only move so fast.

Dr Rebecca O’ Dwyer is an art critic. Her writing has been published in Paper Visual Art JournalSource Photographic Review, Art Review, Real Life, Enclave ReviewFallow MediaSpike032cThe White Review, ApolloThe Stinging Fly, The Tangerine, and elsewhere. From 2016-2018, she edited the online art writing publication, Response to a Request. She holds a PhD from the department of Visual Culture at the National College of Art & Design in Dublin, where she wrote about art criticism and capitalist realism.

This essay was commissioned by IMMA for The Edit #002, post digital e/Affect edited by Sophie Byrne. Read Editors Welcome – here. Also see the other articles featured by Jessica Foley and Charles Melvin Ess.

Further reading suggested by the Editor to accompany this piece:

To read more about Maria Olson’s coined term ‘post internet’ in her article, Post Internet, Art after the internet.

Download a text explaining Fredric Jameson’s ideas on Cognitive Mapping.