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Showing posts with label ecology. Show all posts
Showing posts with label ecology. Show all posts

Friday, 11 August 2023

National Gallery: The Art of Creation conference

This one-day conference brings together speakers from a wide range of disciplines - scholars, artists, theologians, faith leaders and practitioners from different fields - to explore the intersection of art, theology, and ecology. 

The event, taking place at King's College London, aims to foster dialogue and collaboration between these fields and encourage innovative approaches.

The programme includes short papers that explore the relationship between art, theology, and ecology in relation to three works of art from the National Gallery’s collection: Monet’s 'Flood Waters', Van Gogh’s 'Long Grass with Butterflies', and Ruysch’s 'Flowers in a Vase'. It will also feature a reflection on the National Gallery's summer exhibition, 'Saint Francis of Assisi', from co-curator Joost Joustra.

I will be giving a paper on Job 38:1-33 and the Art of Creation.

Download the conference programme [PDF].
Tickets
  • Standard: £10
  • Concessions: £5
Please book a ticket to attend this conference, which is taking place at King's College London - Strand Campus.

If you would prefer to watch the livestream of the conference, please book tickets here.

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Pissabed Prophet - Waspdrunk.

Friday, 2 October 2020

Conversation that will transform creation for good

Here's the reflection that I shared during today's lunchtime Eucharist for St Martin-in-the-Fields:

The book of Job is told as a series of conversation – conversations between God and Satan, between Job and his friends, and between Job and God - because being in conversation with God is what the book is all about. At the end of the book Job says to God, “In the past I knew only what others had told me, but now I have seen you with my own eyes” and this is perhaps the key statement to understanding what is going on in this book.

The book of Job is concerned with the problem of pain; why does suffering occur and why do good people suffer? But the book does not provide answers to these questions. Job’s friends try to tell him that because he is suffering then he must be at fault in some way. But Job knows that that is not the case and this is confirmed at the end of the book when God is angry with Job’s friends because they did not speak the truth about him as Job did. Instead of accepting the advice of his friends and saying that he is at fault, Job decides to state his case to God and by doing so starts a conversation with God in which he begins to see God with his own eyes instead of hearing about God from what others had to tell him. The important thing that happens in this book; the thing that changes Job and his situation is that he begins this conversation.

It is part of this conversation with God that we have heard read today (Job 38:1, 12-21, 40:3-5) and what we have heard is mainly God’s contribution to the conversation. One of the most obvious things to jump out at us from what God says is that he doesn’t provide any answers to Job’s questions. Instead, he asks a series of other questions which give Job a sense of the awesome nature of God as creator and sustainer of life. It is God who created and ordered the world and who understands its patterns and cycles of life: the times of birth for mountain goats and wild deer; the freedom of wild donkeys; the strength of wild oxen and horses; the speed of the ostrich; the flight of the hawk and the nesting of the eagle. All of these and more God created and understands their pattern of life and their place in the tapestry of nature and circle of life. All of these and more God understands while Job does not.

It is easy to read these passages and think that what God wants to do is to belittle Job by making him realise just how insignificant he is as a human being and therefore that he should simply respond by accepting what God does and says. Job seems to feel like that too because when God challenges him to answer his questions Job throws up his hands and says, “I spoke foolishly, Lord. What can I answer? I will not try to say anything else. I have already said more than I should.” Often people read the book of Job as though that is the answer to the problem of suffering; it is all in God’s hands, we can’t understand and therefore we should just trust him.

But that isn’t what God wants at all. Instead, God goes on to say, “Stand up like a man, and answer my questions.” God challenges Job to give an answer to his questions and says that it is in the nature of his humanity that Job should answer these questions. God wants to be in a conversation with human beings where we take responsibility for our lives and our world. Where we find answers to the questions that God poses to human beings but where we find those answers in conversation with God.

When we are out of conversation with God or only have knowledge of God through others, then we are not working in partnership with God for the benefit of the world in which we live. That is the situation in which humanity finds itself in relation to the questions that God asked of Job: Do you know when mountain goats are born? Do you know how long wild deer carry their young? Will the wild ox work for you? Human beings now know the answers to these and many of the other questions that God asked of Job. That is not wrong. God wanted us to be able to explore his creation and find answers to those questions. But he wanted humanity to do that together with him, in conversation with him. Instead for most of human history, we have ignored God and explored his creation on our terms and in our way exploiting creation for our own gain. We know now where that has got us; that we stand in danger of destroying God’s creation and ourselves along with it. We have a desperate and urgent need as human beings to be talking to God about the answers to the questions he posed to Job.

God wants us to be in conversation with him and when we are, as Job found, it transforms our understanding of ourselves and our world. Throughout history God has been seeking people who will be in conversation with him and who through that conversation will transform his creation for good and not for ill. Because of our selfish exploitation of the world and its resources it seems that we stand on the precipice of an ecological disaster. Will that realisation be sufficient to bring our generation back into conversation with God just as the destruction of his world propelled Job into his challenge to God which opened a life-changing conversation through which he saw God with his own eyes? 

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Marvin Gaye - What's Going On?

Saturday, 25 May 2019

Matter Matters

The exhibition Matter Matters involves twelve artists, four from the UK, and runs until 3 June at the Czech Chinese Contemporary Art Museum in Beijing. The exhibition explores themes around the environment and its protection. Among the UK-based artists taking part are Deborah Tompsett, winner of Chaiya Art Awards 2018, and Alastair Gordon. My interview with Alastair for Artlyst is being reprinted in the exhibition catalogue.

Yuerong Wu wrote the following description for the project:

'“We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental. Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature.” Laudato Si'

Today, all our lives are affected by the ongoing ecological crisis and climate change. Oceans and continents have suffered as a result of human activity over the last millennia, a process greatly accelerated during the past few decades. Some people are trying to mitigate the ecological crisis using a technological or economic approach. However, the benefits of these solutions are minimal, with new technologies prone to continue to pollute our social and natural environment. What matters need to matter today? Our contention is that by going back to the original source of our created matter we can rediscover our responsibility to all of God’s creation, nature, environment and human life alike!

According to the Bible all matter originates from the Creator. The Author of the extravagance of creation is also the One who is generous in giving it away for care and protection. In the Creator’s plan, every creature has an intrinsic value and He entrusts all this to the beings created in His own image – human begins. The Bible also tells us about the fall of human beings and how His creatures’ sin now reflects upon the suffering of all created matter. The anguished groaning of the environment reflects the human sinfulness and suffering. This is the message that the Bible can bring to the global communities now affected by the social and environmental crisis. The visual art project Matter Matters has as its purpose to establish an important dialogue about environmental protection through artistic expressions. We want to bring the biblical concept of stewardships into different cultural contexts where there’s an urgency with regards to issues of environment protection and protection of human life.

Arts offer a powerful language which can speak into one’s heart and generate deep reflection whether by watching a painting, listening to a piece of music, enjoying a dance performance, or reading a book. Nobel Prize laureate writer Saul Bellow once said: “Only art penetrates what pride, passion, intelligence and habit erect on all sides – the seeming realities of this world. There is another reality, the genuine one, which we lose sight of. This other reality is always sending us hints, which, without art, we can’t receive.”2 The project Matter Matters is an international visual art project that will include a launch exhibition, discussion forums which will provide a platform for conversations, and a catalogue which will include both art works prints and relevant articles on the topic of environment. The project asks the artists to seek and portray challenging realities through artistic expressions in order to stimulate participants and viewers to a conversation about the restoration of our human relationship with the natural environments.

The project Matter Matters will last for three years and will take place in various locations, in order to stimulate a meaningful dialogue about these important social and ecological dimensions of our societies, and how we should go about seeking reconciliation with ourselves and the created order. The project will be inaugurated in China in May 2019. We plan to hold the first exhibition in Beijing, followed by programmes in the coastal area in Hebei and in Kunming City. We have selected these locations because of their geographic importance in environmental terms but also because they are active hubs for contemporary Chinese artists. Beijing, as the capital city of China, plays an important role in terms of policies and decision-making fir the country and the world. Beijing area is also host to Songzhuang, the biggest artist village in the world. Having an exhibition launch and a discussion forum there is important because of the project’s purpose of generating a dialogue with fellow artists on these topics. In the coastal areas we find good examples of climate change, especially marine pollution. Kunming City is situated at the entrance point into the Mekong Region. The Mekong basin is one of the richest areas of biodiversity in the world. The Mekong is one of the world’s longest rivers, accessed by several countries (China, Myanmar, Laos, Thailand, Cambodia and Vietnam). Much of the 8.3 billion tonnes of plastic present on earth makes its way to the oceans. Ninety percent of plastic in the oceans is flushed there by just 10 rivers, and Mekong is one of them.'

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Bruce Cockburn - If A Tree Falls.

Saturday, 12 January 2019

Christina Rossetti: Vision, Verse, Ecology & Faith

In an exploration of the celebrated Victorian poet's significant connection with visual art, Christina Rossetti: Vision & Verse at the Watts Gallery brings together paintings, illustrations, works on paper and photography.

Presenting portraits of the poet and highlights of the many visual images inspired by her words - alongside Rossetti's own intriguing and virtually unknown drawings - this exhibition considers Christina Rossetti's complex attitude to visual art, recognising the enduring appeal of Rossetti's verse to visual artists from the 1850s through to the present day.

Christina Rossetti (1830–1894) is among the greatest of English Victorian poets. Born in London to an intellectually minded Anglo-Italian family, Rossetti was the youngest of four supremely talented children, all of whom succeeded as artists and writers.

A precocious and deeply creative child, Rossetti had her own first book of poetry privately printed by her grandfather when she was just 16 years old. The luminous early portraits of the poet that will feature in this show, created by her Pre-Raphaelite artist-brother Dante Gabriel Rossetti, highlight the exceptionally visual and creative family environment in which she grew up. Rossetti studied art herself, attending the North London Drawing School in the early 1850s. Her own charming and rarely seen animal drawings feature in the exhibition, as does Sing-Song, her collection of nursery rhymes for children which are by turns humorous and touching.

Christina Rossetti spent her early adulthood surrounded by, and modelling for, key figures of the Pre-Raphaelite Brotherhood. She also made her own original contributions to the movement by writing poetry for their journal The Germ. Exploring the ways in which Christina and Dante Gabriel creatively collaborated, the exhibition features his illustrations for Goblin Market (1862 and 1865) and The Prince's Progress (1866).

While ostensibly reclusive, Rossetti was very well connected in the British art world, and cared deeply about how her poetry was illustrated, as it was regularly from the 1850s onwards. The exhibition includes lively illustrations to her poetry by Arthur Hughes and Frederick Sandys.

From the 1860s, paintings inspired by Rossetti's poems, such as Arthur Hughes's The Mower (1865), began to appear at London exhibitions, offering freer interpretations of Rossetti's words than were usually possible with printed illustrations. The celebrated pioneer of art photography, Julia Margaret Cameron, based her composition The Minstrel Group on a poem. Sometimes the results alarmed Rossetti, but these reinterpretations set a trend for artists to reimagine her works in pencil and paint that continues to this day.

The intensity of Rossetti's vision, her colloquial style and the lyrical quality of her verse continued to speak powerfully after the poet's death in 1894, and as this exhibition shows, Rossetti's striking imagery has continued to inspire visual artists.

This exhibition is co-curated by Dr Susan Owens, an art historian and writer, and former curator of paintings at the V&A. To coincide with the exhibition an accompanying publication, Christina Rossetti: Poetry in Art, has been released. This is the first art book to explore Rossetti's art and poetry together, including her own artworks, illustrations to her writing, and art inspired by her.

Christina Rossetti (1830–1894) is among the greatest of English Victorian poets. The intensity of her vision, her colloquial style, and the lyrical quality of her verse still speak powerfully to us today, while her striking imagery has always inspired artists. Rossetti lived in an exceptionally visual environment: her brother, Dante Gabriel Rossetti, was the leading member of the avant-garde Pre-Raphaelite Brotherhood, and she became a favorite model for the group. She sat for the face of Christ in William Holman Hunt’s The Light of the World, while both John Everett Millais and Frederick Sandys illustrated her poetry. Later on, the pioneering photographer Julia Margaret Cameron and the great Belgian Symbolist Fernand Khnopff were inspired by Rossetti’s enigmatic verses. This engaging book explores the full artistic context of Rossetti’s life and poetry: her own complicated attitude to pictures; the many portraits of her by artists, including her brother, John Brett, and Lewis Carroll; her own intriguing and virtually unknown drawings; and the wealth of visual images inspired by her words.

Additionally, on Saturday 26 January in the Watts Gallery, Emma Mason will present her own absorbing new study of Christina Rossetti, Christina Rossetti - Poetry, Ecology, Faith, on her spiritual life and her connection with the natural world. A committed supporter of animal welfare, and a keen observer of the diversity of creation, Rossetti considered it her Christian duty to maintain it in a state of equilibrium and equality. Drawing on poetry, diaries, letters and devotional commentaries, the author offers a fresh narrative of the life and work of Rossetti in which her theology and ecology are deemed inseparable if not equivalent.

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Tuesday, 23 January 2018

Creation Care at CTiW AGM



The Churches Together in Westminster 2018 AGM with speakers and displays on the theme of “Creation Care” took place last night at Salvation Army, Regent Hall.

The AGM included displays and talks by organisations involved with conservation and environmental awareness – including Ealing Animal Charities Fair, Christian Aid, Eco Church, Anglican Society for the Welfare of Animals, and Green Christian. There was also the opportunity to visit displays and speak to representatives from the organisations both before and after the meeting.

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Joni Mitchell - Big Yellow Taxi.

Tuesday, 2 August 2016

Who is my neighbour? The Ethics of Global Relationships

Marksteen Adamson © 2016

Who is my neighbour? The Ethics of Global Relationships - September – November 2016

With the UK voting to leave the European Union and with realisation of increasing division, xenophobia, and confusion over future national and international relationships, the St Martin-in-the-Fields Autumn Lecture Series examines the crucial question: Who is my Neighbour?

What does the Christian commandment to love one’s neighbour as oneself actually means for us today. Lectures by renowned theologians and thinkers will reflect on this subject in relation to issues of ecology, immigration, fear and discrimination, the present political climate both in UK, Europe and the USA and how that the lives of our poorest neighbours may in fact be God’s gift to us as a Church and as a Nation.

Rowan Williams who gives the first lecture in this series writes:

“The way that our world works, as many people have said in recent years, seems to be a way in which the boundaries and barriers are rising higher between different parts of the human race. It is a world in which very few voices are saying that the death of a child in Africa or the suffering of a woman in Syria, diminishes the reality of the child or woman in Britain, or the other way round. And if the church is not saying that, God forgive us, and God help us. That’s unity. There is our calling to let the Son of God be revealed in us, to be a sign of a unity that brings alive that deep sense of connectedness in the human world…. Each person is diminished by the pain of another and each person is enriched by the holiness of another”

All lectures from 7.00pm-8.30pm at St Martin-in-the-Fields, and are free and open to all.

To ensure a place please book a free ticket on Eventbrite

Monday 19 September, 7.00pm
Rowan Williams: Who is my neighbour? The Ethics of Global Relationships

Monday 3 October, 7.00pm
Michael Northcott: My neighbour and the ecological crisis

Monday 17 October, 7.00pm
Sarah Teather: My neighbour the refugee

Monday 24 October, 7.00pm
Sarah Coakley: My neighbour beyond fear and discrimination

Monday 31 October, 7.00pm
Stanley Hauerwas: My neighbour, my nation and the presidential election

Monday 14 October, 7.00pm
Sam Wells: My neighbours, God’s gift

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Bruce Springsteen - How Can a Poor Man Stand Such Times and Live.

Saturday, 5 March 2016

Reflecting on family life & climate change

Tomorrow, at St Martin-in-the-Fields, we host BBC Radio 4 Sunday Worship. The occasion is Mothering Sunday and the theme is ‘A sword will pierce your own heart also.’ The preacher is Revd Anna Poulson, whose daughter had Aicardi Syndrome and died aged three.

Then, at our 10.00am Eucharist, I will be preaching on the theme of What constitutes family life? Remembering Jesus and his Mother, with reflections drawn from our 'Praying with Dementia' evening and my own experience of extended family life.

At our 5.00pm Issues of our Time service, Revd Dr Sam Wells, Vicar of St Martin-in-the-Fields, explores the Church’s perspective on the themes of our time. Tomorrow's theme is Climate Change: Crisis Management or Full-Scale Repentance? While ecology is always among the leading concerns of our time, two events happened in 2015 to give it an especial focus. The first was the publication in June of the papal encyclical Laudato si'. The second was the United Nations Climate Change Conference held in Paris in December. The two events map the territory of the ecological crisis in contrasting ways. In his sermon Sam intends to dig inside both the Pope’s thinking and that of the Paris delegates, and identify what the ecological debate is really about, and where we can focus our energies in responding faithfully to it.

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Sergei Rachmaninoff - Ave Maria.

Sunday, 8 February 2015

Kathryn Rose: Public-domain music

I visited St Andrew's Leytonstone today to see my very good friend, Paul Trathen. As well as hearing an excellent sermon on Christian ecology, I was also pleased to meet Kathryn Rose, organist and choirmistress at St Andrew's. 

Kathryn has a strong interest in making music more readily available to the general public and is passionate about removing barriers to access. She has organized performances of public-domain music aimed at raising awareness of copyright and intellectual property issues from the perspective of audience, performers and composers. More information about her work in this regard and her compositions can be found at http://www3.cpdl.org/wiki/index.php/Kathryn_Rose.

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Kathryn Rose - I Walked In Darkness.

Friday, 2 January 2015

A listening gaze: Paul Martin and Idris Murphy

Edgelands is an exhibition of new work by Paul Martin and Idris Murphy at The Warburton Gallery:

'Idris Murphy and Paul Martin, who exhibit together here for the first time, met in London at the age of 22; they met again in Perth, Western Australia at 65, a meeting which planted the seed for this show. The intervening years were spent painting and making, teaching and learning, seeking an understanding of the nature of nature and a sense of which what Martin has called“the gritty sacredness of places and things” ...

Paul Martin’s most recent exhibition was in part inspired by his reading of Rilke, who wrote that “in order for a Thing to speak to you, you must regard it for a certain time as the only one that exists, as the one and only phenomenon, which through your laborious and exclusive love is now placed at the centre of the universe”. Idris Murphy, in the introduction to his 2013 show Everywhen, quoted the words attributed to the 1st century churchman Ignatius of Antioch: “We each carry our own depth of silence, a human kind of silence, not found anywhere else…silence is a presence, a receptivity, a readiness, a waiting, a listening.” It is perhaps here that Murphy and Martin find their greatest point of convergence, in the understanding that the environmental challenges we face necessitate our developing this readiness and receptivity, this capacity for concentration, for laborious and exclusive love, this ability to regard nature with a steadiness of gaze that we might equate with the aesthetic gaze, and that this, ultimately, might be what constitutes the work of art.'

The works on show are complemented by a series of texts from leading Scottish and Australian writers reflecting on the ecological and environmental challenges we face across the world. This strand of the show is collated and introduced by the renowned novelist and short story writer Tim Winton.


'Here are two painters who’ve learnt to look at natural forms so keenly and humbly that theirs has become, each in their own way, and in separate hemispheres, a listening gaze. Their reverent attention seems to have left them open to the steady returning stare of a creation that groans in travail even as it feeds us. The world we see in their recent work has been transformed and illuminated through their loving attention and in turn, over the decades, as artists, they have clearly been changed.'

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Midnight Oil - Dreamworld.

Tuesday, 5 August 2014

Sabbatical art pilgrimage: St Margaret Cley-next-the-Sea




















Conversation (dialogue, exchange) has been the motif which has done most to open up theology, the scriptures and ordained ministry for me from my ministerial training through my ministry to date. The everlasting exchange of love within the Godhead into which we are drawn as Christians, the dialogue between the different books and genres of the scriptures, the great debates between God and his people through which we read of God changing his mind; all are examples of ways in which conversation  opens us to the beating heart of faith.

With this as background I was thrilled to make my first visit to Cley contemporary art and find that it was titled, 'A Creative Conversation.' Cley contemporary art is an annual exhibition organised by the North Norfolk Exhibition Project which is held at St Margaret's Church and in the wider environs of Cley next the Sea. Cley, whose population doubles in the months of July and August, is well known for its Windmill, the Cley Nature Reserve, a Smokehouse, Pottery, Art Gallery and an award winning Delicatessen.

Each year the exhibition has a different curator or curators. This year the joint curators are Polly Binns and Rod Bugg who have themselves been engaged in a shared creative conversation for the past five years. This conversation has been aptly described, using a phrase from author Emily Post, as being an 'exchange of thought.'

The pair write that the 'notion that at the core of so much artistic practice there is a dialogue or conversation seems to have struck a chord with ... many artists in North Norfolk.' One manifestation of this is the 'conversation line' which runs throughout the exhibition guide which captures moments from conversations held in the exhibition's preparatory months. Here some of the underlying spirituality of the artists' practices and ideas emerge with church, nature and studio all viewed as sacred spaces.

The exhibition begins in the churchyard with inscriptions in stone by Les Bicknell and Teucer Wilson. Wilson's three inscriptions are taken directly from the entries for Cley, Snitterley and Holt in the Little Domesday Book of 1086. These tax collection records sited as gravestones stand as a requiem for a past way of life. Bicknell cleverly divides and mixes up his carved inscriptions; the substantive becomes fragmented thereby opening up opportunities for new combinations in what is usually perceived as fixed and immovable. Cathy Runsey's work has synergies with that of Bicknell but in the more transient medium of paper.

Many of the artists here are utilising media and notions of transience. Among the most poignant are the broken ceramic heads made by Sue Maufe; some of which have been left among the pebbles of Cley beach to be claimed by whoever finds them. Judith Campbell has made fragile hessian vases for twigs and buds from the local heath. She compares them to butter lamps in a Buddhist temple and views them as carriers of her prayers.

Explorations of the nature of prayer also feature in the most overtly religious work on show. 'The Song of the Heart' features video monitors set into prayer stalls with kneelers that say respectively 'dilemma' and 'respond.' The stalls are set apart from each other suggesting a prayerful dialogue between the two and the videos in each combine images of sea and sky with fragments of text from various faiths and none. Helen Otter and Sara Ross (a.k.a. Decca Maclean) met while studying art together in Norwich and are collaborating for the first time in this exhibition. If this work is an indication of what they can achieve when combining playful concepts with attention to the unseen, then I, for one, would want to see more collaborations.

St Margaret's Church, featured in Pevsner's Architectural Guides and in Simon Jenkins’ 1000 Best Churches, dates from the early part of the 14th Century and has been a welcoming host to the exhibition. The south porch of the Church with its carved stone heraldry, provides a beautiful entrance. Once inside one is aware of the almost cathedral-like proportions of the high nave and the vast west window and the cinquefoil windows of the clerestory flooding the interior with light. As a result, it provides an excellent space in which the artworks can be shown. 

As much as possible the works are integrated into the space with some work on spandrels, some hung from the ceiling and others grouped around pillars or the font. The exhibition extends to the churchyard, beach, wildlife trust and other locations around the village. Among work on the beach is Mary Crofts' 'let them eat ...' installation with hundreds of empty plastic water bottles filling a dinghy as a reminder of the ecological disaster caused by our throwaway culture. Rob McVicar's 'Ping Pong Tower' references the construction of St Margaret's Church; an immense man-made structure from millions of individual flints. In McVicar's work, light and ephemeral ping pong balls are glued together to form a slender tower which, against expectation, endures amid the wind and waves on the beach.

Guest artist Roger Ackling was also engaged with themes of ephemera and transience. His poem in the catalogue describes his practice of using the sun's rays to burn bands of ash onto wood:

SMELL OF THE
SMOKE
MY WORK IS
PERHAPS
THE SMOKE!

IT'S TRUE
THE EPHEMERA
IS OFTEN
DOUBTED

Ackling's invitation to return to exhibit as a guest artist (he was part of the very first NNEP exhibition in 2001) was made more poignant still by his death on 5 June 2014 from motor neurone disease. His work, with its focus on natural materials and processes, recycling and ephemera, has been a clear and transparent influence on many of the artists showing work at Cley14.

David North, Norfolk Wildlife Trust Head of People and Wildlife, sums up many of themes explored by Cley14 when he writes in the exhibition catalogue:

'The coastal marshlands of Cley and Salthouse touch us deeply with their wildness. Connect us to something larger and more powerful than the everyday ...

The Cley14 exhibits and installations, some in the landscape, some in St Margaret's Church, challenge us to look in a different way, to glimpse the extraordinary in the ordinary. They open our eyes to details we would otherwise miss, revealing patterns, from tiny detail to landscape scale. Cley is a great place to gain a sense of perspective, to see things both literally and metaphorically in a new light. This exhibition helps us do both ...

Artists and naturalists both share the ability to see things which others may not notice. To see detail where others may only see uniformity ... Cley14 will hopefully both tantalise and surprise you.'

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The Innocence Mission - The Wonder Of Birds.

Sunday, 21 July 2013

Finding a Myth for the 21st Century

 
In it he tells the story of how he went from "working as a policy wonk, a special adviser in Tony Blair’s government", to "the belief that a 3,000 year old set of myths about covenant, atonement and renewal are actually profoundly relevant to our current moment of crisis and transition – and might even have the potential to succeed where our politics seem to be failing so miserably."
 
He draws on the work of Margaret Barker, in particular, to argue that the eternal covenant’s myths should be read symbolically to "offer remarkably clear explanations of social and ecological breakdown as the result of breaches in the creation covenant, and of atonement as the route towards restoration, in both the social and the environmental sense."

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U2 and Daniel Lanois - Falling At Your Feet

Tuesday, 16 April 2013

Teilhard de Chardin, Paolo Soleri and Bill Fay

I was interested to read the following in the Guardian's obituary for Paolo Soleri:

'Strongly influenced by the Jesuit palaeontologist and philosopher Pierre Teilhard de Chardin, Soleri spoke in a hypnotic language of his own making, dotted with strange cosmic terms such as the "omega seed" and "miniaturisation-complexity-duration". He expounded his vision in a book, The City in the Image of Man (1969), a spellbinding work filled with intricate drawings of fantasy cities – from floating communes to canyon-like structures and teetering towers built on top of dams. It was a thrilling futuristic prophecy for droves of 1970s students, whom the guru Soleri entertained on a packed lecture circuit, but one that quickly became anachronistic in the consumerist 1980s.

With environmental Armageddon back on the agenda once again now, might there be a viable future for Arcosanti and Soleri's principles of arcology after all? "Materialism is, by definition, the antithesis of green," he told the Guardian. "We have this unstoppable, energetic, self-righteous drive that's innate in us, but which has been reoriented by limitless consumption. Per se, it doesn't have anything evil about it. It's a hindrance. But multiply that hindrance by billions, and you've got catastrophe."'

Bill Fay was also profoundly influenced by Teilhard de Chardin:

"Shortly after his debut was released, Fay stumbled across an old biblical commentary and quickly developed a fascination with the books of Daniel and Revelation. With the Vietnam War still escalating and the Kent State massacres in the headlines, the dark, apocalyptic tone of the ancient prophetic literature seemed disturbingly relevant. About this same time, Fay also began reading the writings of Pierre Teilhard de Chardin, a mid-twentieth century Jesuit, scientist, and philosopher, who believed that all of reality, both human and non-human, is rapidly evolving toward an eternal state of unity and peace. The earth’s present travails (war, poverty, injustice), however overwhelming they may seem, are really the birth pangs of the coming paradise—evidence of both the deficiencies of our current existence and the imminence of the world to come.

Armed with these new intellectual resources, Fay fashioned a second recording that was darker and more desperate but ultimately more hopeful than the first. Time of the Last Persecution is dominated by Fay’s vision of the coming apocalypse, vividly described in songs like “’Til the Christ Come Back,” “Plan D,” and the bleak, bombastic title cut. Fay’s eschatology on the recording is a far cry from the Us-vs.-Them cynicism of religious orthodoxy, in which the chosen people are eternally rewarded while the rest of us are cast into a bottomless lake of fire. For Fay, as for Teilhard before him, deliverance is deliverance for all (hippie and soldier, young and old, human and non-human) from the structures and institutions that oppress and alienate us. And the coming of the messiah signifies that all of reality—however senseless it may now seem—ultimately has value and significance. “The album was a commitment,” Fay recently explained, “albeit a reluctant one at first, to the belief that there will be, and has to be at some point, some spiritual intervention in the world.”' 

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