I'm not here today. I'm in Sopot, a seaside town just north of Gdańsk.
I expect that as you're reading this I will be eating a massive ice cream, like this one. I think it might be a sign of a decadent capitalist society to be advertising ice creams like these (the ice cream:cone ratio in the real ice cream really is this disproportionate) but I'm going to eat it all in my face.
Then maybe I'll buy a cool hat, to protect me from the sun. Perhaps a hat like this '@ Hat'. Practical and ICT aware.
Then perhaps, former Pope Jan Paweł II (R.I.P) and myself will take part in some fun times down on the seafront.
Hey Jan, where's my hat!
Then I might come back to Gdańsk and sample the nightlife. Hey look, Bez, off of the Happy Mondays is playing.
Happy New Year Bez!
But then I'll see this graffito and I'll know the truth. Art is a lie. And I'm a liar.
Post-industrial Revolution: The Third
Tony Blair and Bill Clinton were both advocates of the Third Way, a political position that tries to reconcile right and left wing politics, and sees itself as beyond both. In the case of Clinton's Presidency and Blair's time as Prime Minister, this manifested itself as attempting to mix a liberal approach to capitalism with a progressive social policy.
Nick Griffin (seen in the photo on a National Front march) and Patrick Harrington (far right [of photo, and politics]) helped split the National Front in the 1980s with their creation of the Political Soldier group, which advocated the Third Position. The Third Position is a political concept that sees itself as beyond left and right wing politics, insisting on its opposition to both Communism and Capitalism.
This is a Buddhist swastika, a symbol of good fortune. Buddhism says that there are Three Marks of Existence. The third mark of existence is Anatta, or, Not-Self. Buddhism rejects the statements, 'I have a self' and 'I have no self' as statements that bind us to suffering. Buddhism sees itself as being beyond ontological commitments - beyond naive realism and beyond nihilism.
This is a weird drawing of Friedrich Nietzsche. Nietzsche studied Buddhism, and at first saw it as a reasonable alternative to Christianity. However, he ultimately rejected it as a passive form of Nihilism. Its attempt to deny ontological commitments was, for Nietzsche, just another way for humans to distract themselves from the harsh reality of acting as a free individual in the world.
Post-industrial Revolution: His body hit the ground so hard it began to hum
I've been reading The Master and Margarita by Mikhail Bulgakov.
It has a pretty fascinating history. Bulgakov was a Russian writer working in the 1920s and 1930s. He wrote various plays and books that were refused publication or damned by Soviet critics - even his play glorifying Stalin's early revolutionary activity never made it past the censors.
The Master and Margarita is about Satan appearing in Moscow during a time of state imposed atheism. It weaves together this contemporary satire (skewering Soviet bureaucracy, hypocrisy and ideology) with a thoroughly researched - though historically speculative - tale of Pontius Pilate in the days before and after the execution of Jesus (called throughout the book by his correct title of Yeshua Ha-Nozri).
Bulgakov worked on the novel for twelve years, from 1928 right up until his death in 1940. At one point, he had to re-write the novel from memory. He had burned the first draft because he was so scared of being uncovered as an 'anti-revolutinary' by the authorities. A burned manuscript features in the storyline - one that haunts the character of 'The Master', and finally, sets him free. "Manuscripts don't burn" is a famous quotation from the novel.
No one dared publish it until 1966 - and even then it was heavily censored. The first full length version - assembled from the censored version along with secretly published notes and additions - was printed by a samizdat publishing house called Posev, and a complete version wasn't published until 1973.
One of Woland's (Woland is the name of the devil in the book - taken from Goethe's Faust) associates is a giant black cat called Behemoth. He is a central character, and pretty easy to describe in visual terms. Hence all the pictures of black cats on the various versions of the book.
It is a clever way of criticising the government - though not clever enough to have ever been published while he was alive. The Moscow storyline works as an allegory for the life of Jesus, and all the condemnation of a totalitarian society, where people are 'disappeared' on the whims of powerful men, is displaced to the time of Pontius Pilate.
It is interesting to read a book like this in Poland - one of the most devoutly religious countries in Europe. A country whose shift from Communism to Capitalist Democracy was underpinned by a Catholic trade union (Solidarność - see yesterday's post for more details), and whose politics is still now heavily influenced by the Catholic church.
Before World War II, Poland was pretty diverse with big Jewish, Protestant and Orthodox communities, as well as the majority Catholic population. After the Holocaust and the flight and expulsion of the German and Ukrainian populations, Poland became almost totally ethnically and religiously homogeneous. 88.4% of the population belonged to the Catholic church in 2007.
In The Master and Margarita religious ideas are subversive and signify free thought, much in the same way that Solidarność's Catholicism was once seen as a unifying force against the Communist government in Poland.
Solidarność flaunted religion like a weapon. Here is Lech Wałęsa signing an agreement with the government using a giant Pope pen.
But now, instead of being a force for freedom, the Catholic church stifles debate in Poland. It strongly influences the main parties' social policies, and - as I'm finding out from people in Gdańsk - engages in its own form of censorship when people don't accord it enough respect.
In The Master and Margarita the ideological atheism of Soviet Russia is confronted with the undeniable, physical presence of the Devil (and therefore, the existence of God). In contemporary Poland reading this book takes on a new, strange, dimension. The ideological domination of the church in everyday life and political decision making is undeniable, and appears to be a corrupting element, but the history of democracy in Poland is tied up with Catholicism, and most people in the country are Catholic.
The question is how I can start to unpick it and understand its influence without reducing it to the simplistic religion=bad form of so much left wing thought.
Post-industrial Revolution: SOLIDARNOŚĆ
The main bulk of my research in Poland concerns a British trade union called Solidarity. This is their logo.
And the reason I'm researching a British trade union while I'm in Gdańsk is because Solidarność (which means Solidarity in English) is a Polish trade union which has its origins in the city. This is their logo, which inspired Solidarity UK's logo.
Solidarność are famous here for their strikes in 1980 which allowed independent trade unions (i.e. not the state controlled, Communist union) to operate. Well, for a few months at least, before martial law was introduced in 1981.
Eventually, in 1989 when the political situation changed, concessions were made by the Communist ruling party and limited elections were held. With Solidarność backed candidates taking almost all of the available seats, the Communist party realised that they had no mandate to govern. The first presidential elections were held in 1990 and the leader of Solidarność, Lech Wałęsa became president.
Wałęsa wasn't a terribly successful President, he was a symbol of the turbulent struggle of the 80s where oppositional politics was simple and unified. The move to a free market was economically difficult for Poland and he lasted for one term. After he lost the 1995 elections, he went into "political retirement" and apart from an unsuccessful run in the 2000 Presidential elections (he scored 1% of the vote) his role in politics has been increasingly marginal.
He finally left Solidarność in 2006, because Solidarność had supported the right wing 'Law and Justice' party in the 2005 elections. Law and Justice were the Euro-sceptic (and homophobic...) party that the Conservatives cosied up to in the European parliament a few years ago.
As far as I can tell, it wasn't the social conservatism of Law and Justice to which Wałęsa objected, rather it was just another feud in the long history of splits and arguments within the union.
More recently he was accused of having worked with the secret police in the 1970s. His codename was Agent Bolek, which is also the name of a cartoon character from around that time.
Post-Industrial Revolution: WESTERPLATTE
Over the weekend we went to Westerplatte, a peninsula north of Gdańsk. It is famous for its part in the beginning of the Second World War. The Battle of Westerplatte, which pitched a German battleship and 3500 Soldiers against 180 Polish Soldiers has attained mythological status in Polish history.
This is a sandstone monument, erected on Westerplatte in the 50s (I honestly can't find a precise date, Polish Google isn't playing ball today) dedicated to those who died to the battle. To me it looks like a totemic face, but actually what look like eyes are soldiers, and the nose is where their guns meet.
You can't quite see it in this picture, but the writing on the monument is made from this specific font that seems to appear on all Polish monuments - or at least all the monuments from the Communist era.
Here is a sandstone monument to Joseph Conrad (born Józef Teodor Konrad Korzeniowski) in Gdynia (where he was born) in the same style, on the back is the same blocky font.
Roma said that Joseph Conrad was her hero because he was a famous European writer who came from Poland, and he was very famous in Britain. Marta asked whether he wrote in Polish or English, and when Roma said that he wrote in English Marta said he was a traitor.
Here is another sculpture from Westerplatte. It is a text piece and it says 'No More War' in Polish. It seems a little hopeful as a statement, but then again the change over from Communism to Democracy was famously bloodless here, so in a way I suppose you could say it was right.
This is a sandstone monument, erected on Westerplatte in the 50s (I honestly can't find a precise date, Polish Google isn't playing ball today) dedicated to those who died to the battle. To me it looks like a totemic face, but actually what look like eyes are soldiers, and the nose is where their guns meet.
You can't quite see it in this picture, but the writing on the monument is made from this specific font that seems to appear on all Polish monuments - or at least all the monuments from the Communist era.
Here is a sandstone monument to Joseph Conrad (born Józef Teodor Konrad Korzeniowski) in Gdynia (where he was born) in the same style, on the back is the same blocky font.
Roma said that Joseph Conrad was her hero because he was a famous European writer who came from Poland, and he was very famous in Britain. Marta asked whether he wrote in Polish or English, and when Roma said that he wrote in English Marta said he was a traitor.
Here is another sculpture from Westerplatte. It is a text piece and it says 'No More War' in Polish. It seems a little hopeful as a statement, but then again the change over from Communism to Democracy was famously bloodless here, so in a way I suppose you could say it was right.
Post-Industrial Revolution: KREDYT
This guy is haunting my dreams at the moment. He advertises cheap credit for the WBK bank in Poland.
There is something a bit pre-recession U.K about these images.
He is literally giving money away.
Here is a youtube video of the TV advert. Same idea as all the credit adverts you see: buy now, pay later, enjoy a new big screen TV, a holiday, sexy ladies and money raining from the ceiling.
While I was looking for these, I found a few adverts made by Danny DeVito advertising the opportunity to win a million Zloty with the bank.
And a John Cleese advert for a loan, which is surprisingly funny considering how often he offers himself up to advertising 'opportunities'.
Poland didn't suffer as part of the global recession of 2008. It was the only member of the EU that didn't have a decline in GDP.
The reasons for the recession are complex, as are the different effects in different countries. For the UK, the collapse the sub-prime mortgage market in America started a credit scare which pushed interest rates up on loans and credit cards, which in turn, hit individuals who had taken out money when credit was cheap and could not afford to pay it off at a higher rate.
Poland is an economy on the rise - you see it everywhere in Gdańsk, clean streets and shiny malls, building work everywhere, a bid for the Capital of Culture 2016. For me, all I can think about when I see adverts like the ones above are pre-2008 economies based on a credit bubble - like the UK's, or a property bubble - like Ireland's.
It doesn't bode well that they've chosen an actor who looks like a 70s pimp.
Post-Industrial Revolution: John Paul/Jan Paweł/Karol Jozef Wojtyla
The last pope, John Paul II (or Jan Paweł) was born in Poland. John isn't his original name though, he was actually called Karol Jozef Wojtyla.
He is everywhere - his face is all over the churches and on every object in all the little gift shops (pens, candles, badly photoshopped pictures of Jan with dove/dolphin/eagle)
He is all over this gate to the Gdańsk shipyards. Actually, this isn't just any gate, it is the famous Gate Two, which was where the civilian population came to support the striking shipworkers in the industrial actions of the 1980s. Interesting to note a Black Madonna image on the left of the gate as well - an unexplained phenomenon in Christian iconography.
I think this particular instance of Jan Paweł's image is to do with his recent beatification by the Catholic church.
Solidarność was/is a union strongly based in the Catholic faith. Jan Paweł visited Poland a few times in the 80s and spoke in veiled language, supporting the union's actions.
A few days ago I asked Roma whether part of Solidarnoś's campaign in the 80s was for freedom of religion, and she said no, it was for freedom of Catholicism.
---
Coming from a comparatively secular country like the UK, it is surprising how deeply religion permeates Poland. Everyone gets confirmed whether they are Catholic or not. Most kids just do it so that they fit in at school.
In Puck we visited a church and it was full of Byzantine style iconography - painted sculptures and all seeing eyes. I wasn't able to get any photos because I felt bad snapping away while people were praying inside (that was another thing - I've never visited a church where people were actually praying as I walked in).
Here are some shots from the entrance hall.
They've really gone in for the man of sorrows thing here, with JC all sad and bleeding, and yet his pose isn't quite right. Maybe he has a headache, or he has forgotten his keys.
He is everywhere - his face is all over the churches and on every object in all the little gift shops (pens, candles, badly photoshopped pictures of Jan with dove/dolphin/eagle)
He is all over this gate to the Gdańsk shipyards. Actually, this isn't just any gate, it is the famous Gate Two, which was where the civilian population came to support the striking shipworkers in the industrial actions of the 1980s. Interesting to note a Black Madonna image on the left of the gate as well - an unexplained phenomenon in Christian iconography.
I think this particular instance of Jan Paweł's image is to do with his recent beatification by the Catholic church.
Solidarność was/is a union strongly based in the Catholic faith. Jan Paweł visited Poland a few times in the 80s and spoke in veiled language, supporting the union's actions.
A few days ago I asked Roma whether part of Solidarnoś's campaign in the 80s was for freedom of religion, and she said no, it was for freedom of Catholicism.
---
Coming from a comparatively secular country like the UK, it is surprising how deeply religion permeates Poland. Everyone gets confirmed whether they are Catholic or not. Most kids just do it so that they fit in at school.
In Puck we visited a church and it was full of Byzantine style iconography - painted sculptures and all seeing eyes. I wasn't able to get any photos because I felt bad snapping away while people were praying inside (that was another thing - I've never visited a church where people were actually praying as I walked in).
Here are some shots from the entrance hall.
They've really gone in for the man of sorrows thing here, with JC all sad and bleeding, and yet his pose isn't quite right. Maybe he has a headache, or he has forgotten his keys.
Post-Industrial Revolution: Welcome to Heel
Hello from Gdańsk.
I've been without internet for a few days, doing tourist things and enjoying the weather, so this is the first post.
---
Whenever I go to a new place, I'm overloaded by differences between where I am and where I've come from. Inevitably, I'm drawn to the uncanny rather than the overtly unfamiliar. At first the feeling is one of recognition, but then, as I begin to understand what I'm looking at, dislocation creeps in.
This is near Modelarnia, the project space in which we will be exhibiting. 'Slayer!' I shouted, when I saw it.
I asked whether Slayer had ever played in Gdańsk, and Marta said they hadn't. Apparently an artist had painted it for a project that no one could remember.
Here is Slayer guitarist Kerry King playing with Pantera, a few weeks before Dimebag Darrel was murdered on stage...
Around the corner from this building I found this warning sign.
Which is pretty much a ready made thrash metal logo.
It's funny, because Roma was saying that the first thing she noticed when she moved to the UK was our obsession with health and safety, but when we were investigating the shipyards, we found this warning sign.
It is an old health and safety sign from the Communist era. It has pictures of goggles, gloves and a hard hat, and the text says something like, "without these, accidents can happen". Which is quite similar to this.
Although, a little more home made.
---
More graffiti from the shipyard.
Not quite sure what they meant by this, maybe that we must never forget our own mortality, and that the utopias offered by political ideologues ignore our essential humanity, or maybe it just looked cool.
And here is a nice one from Puck, 'WELCOME to HEEL'. There is a place called Hel near Gdańsk, though I don't this is what they're talking about.
Hi Ronaldo.
On the same wall there was this
Actually, it was all over the walls. It means '21 x yes' in English, and it refers to the 21 demands of Solidarność, the trade union based in the shipyards of Gdańsk. More about them in a future post, but as far as I can tell, this graffito is a celebration of the success of Solidarność, which eventually went on to form a coalition government in the democratic elections of 1990.
I picked up a copy of the demands, and what's interesting is that most of the demands are pretty standard - extra pay for shift work, maternity leave, etc. Nowhere does it call for democracy or free elections. Solidarność are famous because their strike action is linked to the collapse of Communism, but the '21 x Tak' graffiti suggests that their relevance to contemporary Poland might be more to do with their practical demands than revolutionary change
---
And, one more, this time from Stansted airport. A nihilistic warning sign.
Post-Industrial Revolution - From May 6th - June 5th
This Friday morning, at around 3am, I will drag a suitcase full of audio equipment, a few clothes, and a wallet full of zloty to Stansted airport and get on a plane to Gdańsk. I will be living and working in Gdańsk for the next month as part of Post-Industrial Revolution, a residency and exhibition at Modelarnia, run by the Wyspa Institute of Art.
I will be making work about the shipyards of Gdańsk, which was where Solidarity (Solidarność) - the first non-communist trade union in Poland - was founded. I'll be exploring the political history of the shipyards, and trying to find out what that history means in a post-industrial society.
I'll be keeping a daily blog - right here - from Saturday until I leave Poland in June. Check back every day for a new post. If you followed the last few residency blogs you'll know these posts can vary from exploitative youtube videos, to ad hoc reviews of whatever I'm reading at that moment, to short essays about horses.
See you back here on Saturday.
I will be making work about the shipyards of Gdańsk, which was where Solidarity (Solidarność) - the first non-communist trade union in Poland - was founded. I'll be exploring the political history of the shipyards, and trying to find out what that history means in a post-industrial society.
I'll be keeping a daily blog - right here - from Saturday until I leave Poland in June. Check back every day for a new post. If you followed the last few residency blogs you'll know these posts can vary from exploitative youtube videos, to ad hoc reviews of whatever I'm reading at that moment, to short essays about horses.
See you back here on Saturday.
Concerned Horse Towel
It's a towel with a concerned looking horse on it. Sometimes a blog just posts itself.
From togallavant.com, which is (or, was - it's just finished) a webcomic documenting the travels of Kayla Marie Hillier.
The Black Umbrella
In my parents’ garden there is a big black sun umbrella. Sunshade? I don’t know the correct term. You know what I mean.
It is huge. My dad has had to put two paving slabs across its base (which is formed of four metal legs at right angles to the thick round stem that supports the umbrella) to stop the thing toppling over.
It has two locking mechanisms with which you secure the height and angle of the umbrella, plus a winch-style handle that opens and closes the umbrella (but the diagrammatic instructions on the side of the handle show your options as ‘up’ and ‘down’, which is sort of misleading).
It is meant to shield the garden table from the sun, that is, it is positioned as if its function were to provide shade for those sitting at the table.
It is almost impossible to position the umbrella in a way that provides shade for everyone sitting at the table. Also, at this time of year, the sun seems to move quickly, so that even the small amount of shade provided by the umbrella is in the wrong place after ten minutes or so.
And, I forgot to say, my dad has had to attach two bungee ropes to the top of the umbrella stem, to stop the wind from knocking the umbrella over. Although, I think actually that the umbrella wouldn’t be knocked over by the wind, but it is quite disconcerting when it moves above you like a leaden kite, rocking back and forth on its stand.
It is huge. My dad has had to put two paving slabs across its base (which is formed of four metal legs at right angles to the thick round stem that supports the umbrella) to stop the thing toppling over.
It has two locking mechanisms with which you secure the height and angle of the umbrella, plus a winch-style handle that opens and closes the umbrella (but the diagrammatic instructions on the side of the handle show your options as ‘up’ and ‘down’, which is sort of misleading).
It is meant to shield the garden table from the sun, that is, it is positioned as if its function were to provide shade for those sitting at the table.
It is almost impossible to position the umbrella in a way that provides shade for everyone sitting at the table. Also, at this time of year, the sun seems to move quickly, so that even the small amount of shade provided by the umbrella is in the wrong place after ten minutes or so.
And, I forgot to say, my dad has had to attach two bungee ropes to the top of the umbrella stem, to stop the wind from knocking the umbrella over. Although, I think actually that the umbrella wouldn’t be knocked over by the wind, but it is quite disconcerting when it moves above you like a leaden kite, rocking back and forth on its stand.
Post-Industrial Revolution
I have been selected to take part in POST-INDUSTRIAL REVOLUTION, a residency at the Wyspa Progress Foundation in Gdańsk, with a exhibition opening in June at Modelarnia gallery in Gdańsk Shipyards.
I'll be making work about the shipyards of Gdańsk, creating story-sculptures from conversations I have with local people.
I will be posting regularly on here, so check back from the 7th of May for updates.
I'll be making work about the shipyards of Gdańsk, creating story-sculptures from conversations I have with local people.
I will be posting regularly on here, so check back from the 7th of May for updates.
The Man Walking Home From the Tube
The man walking home from the tube has heard that it is a classic sign of paranoid schizophrenia to think that you have shit yourself and to think that everyone can see that you've shit yourself and to keep checking - with surreptitious hands and straight-ahead eyes - as to whether or not you can feel a wet patch on the back of your trousers (for though the man walking home from the tube has never actually shit himself, he imagines that it would be a wet shit that would be the culprit if he were not to realise that he had shit himself when he had. The first warning sign would be a feeling of dampness on the material of his trousers, between his cheeks.). This is not true. It is not a classic sign of paranoid schizophrenia to think that you have shit yourself.
But, shit himself he has, he thinks, or at least he thinks the possibility that he has shit himself is a definite possibility. That is, having shit himself is a possible possibility. So check himself he does, with his shifty hands and his forward facing eyes that give him away (he thinks).
For a moment he imagines himself as a police horse trotting and shitting without regard. How sweet, he thinks, to have the authority (for even when horses are not police horses, they seem to have authority: over the people that ride them, and over the other animals in the farm [an imaginary farm, that the man waking home from the tube has imagined. In this farm are only animals about which the man walking home from the tube has strong{ish}opinions, such as but not limited to horses, cows, dogs, pumas and dolphins.]) to shit as and when you decree, directly on to the street. The very pavement is the police horse's toilet. But, he thinks, their shoes are nailed into their feet, so it's not all fun and games.
Just to confirm, the man walking home from the tube has not shit himself.
The man is holding a satchel in one hand, and with the other he sort of slaps the back of his trousers, trying to find the tell tale wet patch that will confirm his suspicions. If he finds a wet patch, it will confirm his suspicion that he has shit himself. If he cannot find a wet patch it should confirm that he has not shit himself. But, a positive re: the wet patch can be 100% confirmed via the method of slapping the back of his trousers, where as, an 100% confirmation of the absence of a wet patch can only be established once back at home, via close examination with eyes, nose and fingers.
The contents of the man's satchel are as follows: a banana that has blackened, a free newspaper, an empty bottle of water, an ID card + lanyard that he uses to enter the office building which contains the offices of the call centre at which he works, a plastic sandwich bag containing a sock encrusted with semen that he carries to and from work (washing, singly, that is, on its own. A single sock for a whole hour long wash [quick wash, 30 degrees, still takes an hour], just because he is scared that if he washes the crusty sock with the rest of his clothes then he will smell of cum all the time and everyone will know that he is a compulsive masturbater) in order to masturbate more quietly and/but with the required amount of friction in the toilets of the office building, an empty lunch box (with crumbs and fluff and a crisp packet and a thin metal fork from his home's kitchen), some papers that relate to his job but that are not necessary for him to keep copies of, several biro pens that do not work and one 3B pencil that he ends up using every time he goes in to his satchel to look for a pen, a tie that he is required to wear at work but does not wear on the journey to and from work.
And so he slaps the back of his trousers, checking for the wet patch, and stares ahead and tries not to grimace (and doesn't, grimace, but imagines he does) and tries to stay on the same side of the road for as long as he can stand it, before he simply has to cross the road, even though he knows this makes him more susceptible to the paranoia that someone weird or scary or crazy or violent will suddenly appear on the new side of the road and he will not be able to legitimately cross the road (as he would have been able to, on the old side of the road) in order to avoid them.
And as he crosses the road he thinks he smells the smell of rotting leaves, which always reminds him of the smell of cum and he wonders perhaps if he smells of cum, despite washing the crusty sock on its own in the washing machine. Perhaps, after masturbating in the toilets of his office, he wiped his hands unthinkingly on his trousers, and now the wetness of the shit that he perhaps has done has perhaps activated the oderant molecules in the cum that he perhaps wiped upon his trousers.
But even now, in this moment of complex, colliding paranoias (that to us maybe looks like a low point, but to the man is neither a low nor a high point, but simply one of many such points of contemplation that he reaches whilst walking, or working, or reading, or talking to people, or watching television, or masturbating) he can laugh at this strange idea, for he masturbates at work with his penis through the flies of his trousers, and the sock covering his penis. And even when he ejaculates with enough force for cum to make its way through the fibres of the sock, he folds the sock carefully and puts it straight back into the plastic sandwich bag, and therefore he would not be able to get any cum on his hands and wipe it on his trousers.
It is not a classic sign of paranoid schizophrenia to believe that you have shit yourself and that everyone knows it.
But, shit himself he has, he thinks, or at least he thinks the possibility that he has shit himself is a definite possibility. That is, having shit himself is a possible possibility. So check himself he does, with his shifty hands and his forward facing eyes that give him away (he thinks).
For a moment he imagines himself as a police horse trotting and shitting without regard. How sweet, he thinks, to have the authority (for even when horses are not police horses, they seem to have authority: over the people that ride them, and over the other animals in the farm [an imaginary farm, that the man waking home from the tube has imagined. In this farm are only animals about which the man walking home from the tube has strong{ish}opinions, such as but not limited to horses, cows, dogs, pumas and dolphins.]) to shit as and when you decree, directly on to the street. The very pavement is the police horse's toilet. But, he thinks, their shoes are nailed into their feet, so it's not all fun and games.
Just to confirm, the man walking home from the tube has not shit himself.
The man is holding a satchel in one hand, and with the other he sort of slaps the back of his trousers, trying to find the tell tale wet patch that will confirm his suspicions. If he finds a wet patch, it will confirm his suspicion that he has shit himself. If he cannot find a wet patch it should confirm that he has not shit himself. But, a positive re: the wet patch can be 100% confirmed via the method of slapping the back of his trousers, where as, an 100% confirmation of the absence of a wet patch can only be established once back at home, via close examination with eyes, nose and fingers.
The contents of the man's satchel are as follows: a banana that has blackened, a free newspaper, an empty bottle of water, an ID card + lanyard that he uses to enter the office building which contains the offices of the call centre at which he works, a plastic sandwich bag containing a sock encrusted with semen that he carries to and from work (washing, singly, that is, on its own. A single sock for a whole hour long wash [quick wash, 30 degrees, still takes an hour], just because he is scared that if he washes the crusty sock with the rest of his clothes then he will smell of cum all the time and everyone will know that he is a compulsive masturbater) in order to masturbate more quietly and/but with the required amount of friction in the toilets of the office building, an empty lunch box (with crumbs and fluff and a crisp packet and a thin metal fork from his home's kitchen), some papers that relate to his job but that are not necessary for him to keep copies of, several biro pens that do not work and one 3B pencil that he ends up using every time he goes in to his satchel to look for a pen, a tie that he is required to wear at work but does not wear on the journey to and from work.
And so he slaps the back of his trousers, checking for the wet patch, and stares ahead and tries not to grimace (and doesn't, grimace, but imagines he does) and tries to stay on the same side of the road for as long as he can stand it, before he simply has to cross the road, even though he knows this makes him more susceptible to the paranoia that someone weird or scary or crazy or violent will suddenly appear on the new side of the road and he will not be able to legitimately cross the road (as he would have been able to, on the old side of the road) in order to avoid them.
And as he crosses the road he thinks he smells the smell of rotting leaves, which always reminds him of the smell of cum and he wonders perhaps if he smells of cum, despite washing the crusty sock on its own in the washing machine. Perhaps, after masturbating in the toilets of his office, he wiped his hands unthinkingly on his trousers, and now the wetness of the shit that he perhaps has done has perhaps activated the oderant molecules in the cum that he perhaps wiped upon his trousers.
But even now, in this moment of complex, colliding paranoias (that to us maybe looks like a low point, but to the man is neither a low nor a high point, but simply one of many such points of contemplation that he reaches whilst walking, or working, or reading, or talking to people, or watching television, or masturbating) he can laugh at this strange idea, for he masturbates at work with his penis through the flies of his trousers, and the sock covering his penis. And even when he ejaculates with enough force for cum to make its way through the fibres of the sock, he folds the sock carefully and puts it straight back into the plastic sandwich bag, and therefore he would not be able to get any cum on his hands and wipe it on his trousers.
It is not a classic sign of paranoid schizophrenia to believe that you have shit yourself and that everyone knows it.
Works in Video
Disruptive Histories: Tatlin Tower, 2010, a video made by Matthew de Kersaint Giraudeau in collaboration with the artists Penny Whitehead and Daniel Simpkins will be screened as part of 'Works in Video', 17th March 2011 at Space in Between gallery in London.
17/3/11 6pm - 9pm
Ben Jeans Houghton
TSU
Luke Montgomery & Josh Alexander
Untitled
Matthew de Kersaint Giraudeau with Penny Whitehead and Daniel Simpkins
Disruptive Histories: Tatlin Tower
Nicole Morris
All the different ways I love you (endlessly)
Simon Linington
Cliff Hanger no.14
Space In Between
Unit 26 Regent Studios
8 Andrews Road
London
E8 4QN
info@spaceinbetween.co.uk
Firedive Trailer
Last September I went out to Guernsey with David Angus and Tim Bowditch to work on the production of Tim's film, Firedive.
Well, now the real work has started. Jonathan Gales is sorting out the editing for us. Sound tracking the trailer was a good test of the recordings I got while I was over there. I think we going to be ok.
Enjoy.
Applications
I'm writing several funding applications at the moment. This post is a both a way of thinking about the process of applying for things, and also a way of taking a sneaky break.
When you apply for funding to make new work, your function as an artist is reduced to the hypothetical: what you might do in the future if you are given some money. Strangely enough, I find it easier to write applications if I use the future progressive tense (I will), as opposed to the future conditional tense (I would). It shouldn't really make much difference, but it feels more definite when I write about something I will do, rather than something I would do.
Also, for the proposal I am writing at the moment, I am representing the ARKA group, which means I can use 'We' instead of 'I'. Again, it shouldn't make much of a difference, but it does. If I write 'we', it feels as though the decision has been made for me, like it is more objective (or at least inter-subjective).
Actually, my favourite way of writing applications is using 'The ARKA group will', instead of 'We will'. This makes me feel like I'm the head of a secret institution that uses art as a way of influencing governments. That makes me feel more able to make complex theoretical statements and connect ideas that seem strange or unlikely.
---
Often, in applications, I use this blog as an example of my self-reflexive practice, and the way that I try and apply critical thought to every day life. So, just in case any of the funders are reading this, can I just reassure you all that I am not the head of secret institution that uses art as a way of influencing governments.
When you apply for funding to make new work, your function as an artist is reduced to the hypothetical: what you might do in the future if you are given some money. Strangely enough, I find it easier to write applications if I use the future progressive tense (I will), as opposed to the future conditional tense (I would). It shouldn't really make much difference, but it feels more definite when I write about something I will do, rather than something I would do.
Also, for the proposal I am writing at the moment, I am representing the ARKA group, which means I can use 'We' instead of 'I'. Again, it shouldn't make much of a difference, but it does. If I write 'we', it feels as though the decision has been made for me, like it is more objective (or at least inter-subjective).
Actually, my favourite way of writing applications is using 'The ARKA group will', instead of 'We will'. This makes me feel like I'm the head of a secret institution that uses art as a way of influencing governments. That makes me feel more able to make complex theoretical statements and connect ideas that seem strange or unlikely.
---
Often, in applications, I use this blog as an example of my self-reflexive practice, and the way that I try and apply critical thought to every day life. So, just in case any of the funders are reading this, can I just reassure you all that I am not the head of secret institution that uses art as a way of influencing governments.
Poetry makes more sense/when quoted and/put between slashes
I subscribe to the London Review of Books, and it publishes new poetry, which I never read. But when a writer quotes poetry I'm always desperate to read the rest of it (that I never actually go and find the rest of it is perhaps quite telling).
It is the sense-making that I am looking for. I want to understand the poetry, rather than admire it.
More and more I find art is about clarification and description (even if the description or clarification is of an unreal thing).
I am just about to give some tours for the Hayward Gallery, of the British Art Show. I think my tours will be about the act of storytelling, and how for the artists in the BAS it seems like storytelling is analogous to the process of making art.
I see the process of talking about art to be analogous to the process of making art, and I also see a big part of talking about art as telling a story - talking about discontiguous ideas as if my words could connect them.
For me, description and interpretation are another form of artistic production. So really, when I'm talking about the artists, and the way they use storytelling to make art, I'll also be telling a story. And when I'm talking about making art, I'll also be talking about talking about art.
It is the sense-making that I am looking for. I want to understand the poetry, rather than admire it.
More and more I find art is about clarification and description (even if the description or clarification is of an unreal thing).
I am just about to give some tours for the Hayward Gallery, of the British Art Show. I think my tours will be about the act of storytelling, and how for the artists in the BAS it seems like storytelling is analogous to the process of making art.
I see the process of talking about art to be analogous to the process of making art, and I also see a big part of talking about art as telling a story - talking about discontiguous ideas as if my words could connect them.
For me, description and interpretation are another form of artistic production. So really, when I'm talking about the artists, and the way they use storytelling to make art, I'll also be telling a story. And when I'm talking about making art, I'll also be talking about talking about art.
ARKA: Blog
I'm currently making a film with Ben Jeans Houghton under the ARKA name for a Cornerhouse commission. I'm writing a blog for us at arkaanalysis.com.
I probably won't post anything here for the next ten days, so go there if you want to read anything about what I'm up to.
I probably won't post anything here for the next ten days, so go there if you want to read anything about what I'm up to.
Naps
I’ve been taking naps. When I wake up, I have to go through a routine. A nap is a very disorienting procedure to undertake. When you wake up, you don’t feel rested or good, like you do when you wake up from a full night of sleep. When you wake up, you feel chewed, or chewy. You feel like thick spit or stale bread.
So when I wake up from a nap, I try and remember my name. That is the first part of the routine. Once I’ve remembered my name I take off my socks (the socks I’ve been wearing for the nap) and put on new socks. That is the second part of the routine. Once I’ve changed socks I try and remember an interesting story about my life, the sort of story you would try and remember for a job interview or a first date, i.e. funny and broad in its appeal, but a story that expresses your individuality and intelligence. That is the third part of the routine.
So when I wake up from a nap, I try and remember my name. That is the first part of the routine. Once I’ve remembered my name I take off my socks (the socks I’ve been wearing for the nap) and put on new socks. That is the second part of the routine. Once I’ve changed socks I try and remember an interesting story about my life, the sort of story you would try and remember for a job interview or a first date, i.e. funny and broad in its appeal, but a story that expresses your individuality and intelligence. That is the third part of the routine.











































