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Showing posts with label retrospective. Show all posts
Showing posts with label retrospective. Show all posts

Friday, 17 October 2025

Church Times - Art review: Anthony Lawrence (1951-2022): A Retrospective (Palais des Vaches, Lower Exbury)

My latest exhibition review for Church Times is on Anthony Lawrence (1951-2022): A Retrospective at Palais des Vaches, Lower Exbury:

'Lawrence’s life’s work was painting, of which this large and varied retrospective is simply a glinting drop in a wider ocean. While constantly evolving through styles and series as a great “knowing” Post-Modernist, Lawrence sought, through his blend of tradition and invention, history and innovation, to hint at how reconciliation might be found in the great contest of social humanity. But, as Morsberger notes, what is supremely important in his work are the wonderful questions that he asks, questions that generated much comment when these images were first shown and that retain that capacity for all who will journey to the Palais des Vache to journey with the artist through Dante’s dark wood and do so under cataclysmic skies.'

Other of my pieces for Church Times can be found here. My writing for ArtWay can be found here. My pieces for Artlyst are here, those for Seen & Unseen are here, and those for Art+Christianity are here.

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Bruce Springsteen - Reason To Believe.

Wednesday, 26 March 2025

Artlyst - Arpita Singh Social Observations Serpentine North

My latest exhibition review for Artlyst is on ‘Arpita Singh: Remembering’ at Serpentine North:

"The’ Golden Deer’ and ‘Searching Sita through Torn Papers, Paper Strips and Labels’ bring all these strands together in images which, as Geeta Kapur writes, explode with warfare in “planetary wars that will annihilate the universe” and which leave “armies of kith and kin slaughtered on home ground”. The search for unattainable desires, as symbolised in The Golden Deer, is the catalyst for the violence covering the text-based maps that form the torn and dismembered worlds depicted in these works. These large works are major statements about mimetic desire and our human tendency to create and punish scapegoats."

My other pieces for Artlyst are:

Interviews -
Monthly diary articles -
Articles/Reviews -
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Watkins Family Praise - Grief And Praise.

Friday, 2 February 2024

Southend-on-Sea: Steve Whittle and John Paul Barrett



There is a marvellous opportunity currently in Southend to see traditional religious imagery in a new light.

Steve Whittle ‘Retrospective : 1973-2023’
Beecroft Art Gallery
Saturday, 13 January - Sunday, 31 March 2024

The primary subject matter in Steve Whittle's work is colour, which has been the major theme. The work is often produced in series and is unified by the similar images and combinations of colours that are used. Each picture can therefore be viewed as a component of a group or seen as an individual piece.

The medium Whittle uses is collage and over many years he has developed the technique which can be seen in many of the pictures in this retrospective. Firstly the paper, which is acid free, is prepared with several coats of acrylic paint in the appropriate colour and the torn paper collage is applied to this surface with acrylic glue in as many layers as necessary to get the correct colour combinations. When the picture is complete it is then coated with UVS varnish.

The retrospective includes a series of Stations of the Cross, plus other crucifixion and resurrection images. Additionally, there are images of churches including St Peter's Chapel at Bradwell. M.L. Banting writes:

"Asking what had drawn him to this ancient Chapel, Whittle says it’s almost impossible to put into words, he’d felt a primal and immediate connection on his first visit and had to return again and again. That powerful pull has resulted in a number of works, including charcoals, pastels, paintings and collages, all of which portray the extraordinary sense, or spirit, of place – remote, lonely; glorious and powerful – the austere silhouette of the Chapel monumental against the sea and sky."


Trials and Tribulations: Modern Impressions of Iconography
Friday 2 - Thursday 29 February 2024

This is a new exhibition by local artist John Paul Barrett at the Forum. This collection is inspired by Eastern European iconography. Visitors will experience traditional religious imagery in a new light, and (re)connect with the spiritual aspect and values symbolised by pivotal Biblical events.

You can meet the artist at the following times:
  • Friday 2 February, 5-6.30pm
  • Saturday 3 February, 3-4.30pm
  • Saturday 10 February, 11am-2pm
  • Saturday 17 February, 3-5pm
  • Saturday 24 February, 11am-2pm
Also worth checking out is: 

on the Focal Point Gallery website, which features St Peter-on-the-Wall:

Richard Baxter is interested in how traces from previous lives of places describe time passing. When visiting a site, he collects photographic evidence and takes squeezes: sheets of porcelain pressed onto surfaces, peeled away to reveal exact negatives of specific details. He is currently exploring the site of St Peter-on-the-Wall at Bradwell in Essex. Built by Cedd in 654 it is England’s oldest church, but it uses far older materials from the Roman fort Othona that stood there for over 400 years. The stones came from Kent and the red bricks from the clay found under the fields. Many centuries have left their marks, making a complex story of building and rebuilding. It is a place of utmost simplicity requiring a simple response. The prints are enhanced with a cobalt wash, a blue associated with porcelain. This is a different kind of printmaking, and goes hand in hand with making cyanotypes, which use similar blue dye tones and give a timeless feel. This film is a collage of inputs and outcomes so far. Next steps will see Baxter combine the photographic images onto squeezes for the first time. The images will sit on top of their own texture.

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Friday, 21 July 2023

Art review: When the Apple Ripens: Peter Howson at 65 (City Art Centre, Edinburgh)

My latest exhibition review for Church Times is on "When the Apple Ripens: Peter Howson at 65: A Retrospective” at Edinburgh's City Art Centre:

'This retrospective is evidence that, in Howson’s case, the apple has ripened and that he has created a substantial body of original and challenging work. When I interviewed Howson in 2018, he spoke about his personal journey, saying: “I am an addictive, hedonistic person by nature. That is destructive to me, and it is bad for the people around me, so I force myself to work, and walk and pray. It’s been a long road, with many wrong turnings, but I’ve never felt that it wasn’t worth it. I believe that I am walking towards something incredible.”

He was probably speaking then of heaven, but this exhibition reveals his body of work to also be an incredible achievement — an achievement that we are fortunate to be able to witness.'

To read my interview with Peter Howson for Artlyst click here, a review of an earlier Howson exhibition is here, and my exhibition for the Visual Commentary on Scripture which includes Howson's 'The Third Step' can be found here.

Other of my pieces for Church Times can be found here. My writing for ArtWay can be found here. My pieces for Artlyst are here and those for Art+Christianity are here.

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Richard Shindell and Dar Williams - The Ballad of Mary Magdalene.

Friday, 17 August 2018

Palma: Es Baluard & Museu Fundación Juan March













Es Baluard Museum of Modern & Contemporary Art in Palma was opened in 2004 as a cultural institution for research and dissemination of Balearic & Mediterranean art from the 20th and 21st centuries. The museum is housed in a former military fortress - the Baluard de Sant Pere - which dates back to the 16th century, and was part of the Renaissance wall that surrounded the city of Palma.

The collection of the Foundation Es Baluard consists of paintings, sculptures, ceramics and drawings by artists emerging from the late 19th century: Cézanne, Gauguin, Picasso, Miro, Picabia, Magritte, Giacometti , Motherwell, Tàpies, to more recent artists such as Horn, Plessi, Polke, Kiefer, Schnabel, Barceló, and Scully. There are also outstanding examples of Catalan and Mediterranean landscapes, and artists who directly or indirectly have been associated with the Balearics: S. Rusiñol, J. Mir, A. Gelabert, H. Anglada-Camarasa, J. Or MH Mompó Ramis, among others.

The museum covers a total surface of 5,027 square metres, with 2,500 sq.m of exhibition space. The museum features one of the largest cisterns from the 17th century, known as 'The Aljub'. This fresh water reservoir was used to supply the Sant Pere quarter,as well as ships that used to dock in the harbour. It is now used as a setting for installations of contemporary artists, and for shows and concerts. The exhibition space extends on to large terraces and external spaces, from where wonderful views of the Bay of Palma can be enjoyed.

The main current exhibition is a retrospective of Majorcan audiovisual artist Bernardí Roig. Eighteen films have been installed on the lower floor of the museum creating a hellish environment through the conflicting soundscapes and the absurd, violent performative acts depicted in repeating loops from which the characters are unable to escape. 'These works tell us about an insatiable and nonsensical sisyphic absurd where the solitary figures of each of the videos act, caught in the repetition of gestures, in a sameness spiral. Either carrying a lamp on his back, sewing his mouth forever, spinning with a spotlight on his head without being able to get out of the claustrophobic spaces of rationalism, climbing a mountain constantly to never reach the ruins of the language philosopher’s cottage, or trapped between laughter and the aphonia of mute insults.'

The Museu Fundación Juan March in Palma de Mallorca has a permanent collection of seventy works by the most important Spanish vanguard artists of the twentieth century (Pablo Picasso, Joan Miró, Juan Gris and Salvador Dalí among them). The collection also includes representative examples of the innovative artistic movements of the mid-twentieth century with works by the most recent generations of Spain's artists. A total of fifty-two artists are represented. The Museum's galleries for temporary exhibitions display works by both national and international contemporary artists. The current exhibition is of prints by Picasso from the Fundación Juan March collection. Inaugurated in 1990, the Museum is centrally located in Palma, in an eighteenth-century building of regionalist style with touches of modernist inspiration.

Among the collection I was particularly interested in La estancia which 'brings together all the "ingredients" that make up [Guillermo] Pérez Villalta’s universe: Renaissance and mannerism, trompe-l’oeil and contorted figures, narrative and autobiographical elements, narcissism, cultural references, the blurring between reality and representation, interest in southern landscapes, and the neomodern style of the Costa del Sol. The naked and reflective man on the left is a self-portrait. Next to him, an empty glass has been knocked down, while one of the two figures depicted in the central mural prepares to place a crown of thorns on his head—this image brings to mind Cristo en la columna [Christ at the Column, 1980], a work where Pérez Villalta portrays himself in a similar manner. The figure on the right is also a self-portrait. Lying on a neo-modernist multicolored mattress, the artist lies with his back turned to the spectator. A full glass of wine rests on a palette beside him, as a Mediterranean landscape appears to unfold on the background. The mural also features a lamb pierced through by an arrow.'

Also, Jordi Teixidor's High Altar. Teixidor is 'an artist who remains faithful to the essence of modern painting, he has learned and experimented extensively, creating extremely personal works characterized by the liveliness of the colors, the subtle nuances of the brushstrokes and the serenity of the compositions. The result is expressed in large fields of color that respond to the restrained geometrical structures that precisely delimit them. The title of the work ['High Altar'], however, seems to refer to history, albeit to the history of painting itself. The words "high altar" bring to mind the large-scale altarpieces in which baroque artists experimented widely with colors And the effects of chiaroscuro. The succinct geometrical form that bites into The rich chromatic field at the upper edge of the painting offers the only reference To the title, although, in its minimalist essentialism, this flat form in the shape of a double T Is an abstract element devoid of any reference or expressivity.'

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Eurythmics, Aretha Franklin - Sisters Are Doin' It for Themselves.

Thursday, 7 December 2017

Barbed wire, a mother and child, and a refugee camp


I was glad to attend the Private View this evening for Gilly Szego: A Retrospective which is hosted by Protein Studios in Shoreditch. The exhibition is the largest curation of Szego's work to date and showcases pieces from over seven decades, from early watercolours, through to the portraits for which she is best known. At 85 years old, Szego is still producing artwork and this exhibition also includes her show from last year, Opposites: Conflict and the Human Mind.

Gilly Szego: A Retrospective also includes photographs and works by other artists that tell the story of her career as a painter, including a portrait by Feliks Topolski. With over 50 pieces, spanning seven decades, the exhibition includes privately-owned works that have never been exhibited before.

I was particularly interested to see Mother and Child a painting shown in the St Martin-in-the-Fields refugee action programme in 1972, as part of efforts to raise awareness of the plight of Ugandan refugees. This canvas surrounded by barbed wire depicts a mother and child scene in a refugee camp, but set in such a way that people would mistake it for the Madonna and Child. Szego said at the time that 'if Jesus Christ had been born in 1972, it would have most likely been in a refugee camp.' She couldn't have known when she painted it in 1972 that 45 years later it would still look as if it was painted last week. 

Venue: Protein Studios, 31 New Inn Yard, London EC2A 3EY
Dates: 7th - 12th December 2017
FREE ENTRY

Opening Times:
Thu 7 Dec: 10am til 4pm (Open to Public)
Thu 7 Dec: 6.30pm til 10pm (Private View, by invitation only)
Fri 8 Dec: 10am til 6pm
Sat 9 Dec: 11am til 7pm
Sun 10 Dec: 11am til 6pm
Mon 11 Dec: 10am til 6pm
Tue 12 Dec: 10am til 4pm

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Paul Simon - Homeless.

Friday, 13 October 2017

Rose Finn-Kelcey: Life, Belief and Beyond

Life, death and spirituality were recurrent themes in Rose Finn-Kelcey’s work. She had a simple explanation as to why this was so:

“I was brought up in a family that was quite religious. I was sent to a religious school, so it was quite a big part of my life, and it was something I felt ambivalent about but also at the same time very conscious of. So I wanted to explore that: the spiritual located in the ordinary.”

Driven by the twin desires of reinventing herself and responding to specific sites for her work, she moved from performance based work in the early part of her career to installation and object based work in the latter. Thrilling examples from every phase of her diverse body of work can be found at Modern Art Oxford in this, the first posthumous retrospective of Finn-Kelcey’s artistic practice.

At the Gallery entrance is an immediate instance of Finn-Kelcey’s ability to wryly play with the material and the beyond. God Kennel – A Tabernacle makes us look to the heavens by placing a dog’s kennel on the ceiling. This is to play with the reversibility of dog and God in order to question our perceptions of heaven and earth through the inversion and elevation of the lowly.

Our perceptions of God are further explored in Visual Questionnaire, a project undertaken with ordinands in 1996, while a Sargent Fellow at the British School in Rome. She asked Roman Catholic ordinands to provide visual responses to the questions ‘Where does God live?’ and ‘What does God look like?’ 40 sheets of responses are displayed along one long wall with the mix of simple abstract and complex figurative imagery running along a continuum from traditional religious to secular iconography; all serving to demonstrate the impossibility of visualising the infinite. Several of the ordinands found the exercise impossible to contemplate visually and therefore resorted to words instead of images.

Sally O'Reilly wrote of Finn-Kelcey’s Angel, an installation on the exterior of St Paul’s Bow Common (2004), that she seemed to be emphasising the “difficulty of finding the eloquence to voice the unvoicable, the absurdity of evoking the spiritual from the material.” Yet, as Guy Brett has written, Angel, and other of Finn-Kelcey’s religiously themed works, combine irreverence and genuine spiritual longing in order to both debunk and venerate. Her work is therefore mischievous, challenging, ironic and truthful.

In 1999 she contributed an outdoors sculpture for the Millennium Dome’s public walkways. Four customized vending machines (one of which features in this exhibition) dispensed non-denominational prayers with the prayers being animated on illuminated LED display boards, each named after a popular chocolate bar. Finn-Kelcey explained how It Pays to Pray worked:

"Insert 20p and view your prayer. Press 6 for FLYTE and the animated text goes into action: I Need to be Brave, I Want to be Brave, I don't feel Brave, I feel Scared, Scared to Death. Or press 2 for Ripple: I am so Happy, So Very Very Happy, So Happy to be me, Thank you. I am so Happy; Happy, Happy, Happy, So very Happy just to be me. Then press the return button and get your 20p back."

It Pays to Pray dispenses with the priest as intermediary, a critique both of organised religion and of consumerism, while connecting with the reality that, just as we go to a chocolate vending machine when our blood sugar levels are low, we pray when our spiritual levels are low. Finn-Kelcey also demonstrated this reality through a questionnaire compiled for the catalogue of The British Art Show 4 in which she asked artists and critics, ‘Do you pray? If so to whom and for what?’ thereby discovering that some did, primarily when in need. Finn-Kelcey answered her own question by saying she prayed “To God – ‘Thy will be done’ – but please let me know what it is.”

As this retrospective amply demonstrates, Finn-Kelcey combined avant-garde experimentation with socio-political aims and the exploration of life, belief and beyond. She worked in the belief that, by choosing new mediums and making specific things for specific places, she could continue to reinvent herself and remain a perennial beginner. As Guy Brett has noted this means that no “two works of hers are physically alike; each represents a fresh challenge.” Each is essentially a resurrection or rebirth; an approach to life and art from which a Church needing to re-present the Gospel afresh in each generation could potentially learn.

Rose Finn-Kelcey: Life, Belief and Beyond, Modern Art Oxford, until 15 October 2017 - www.modernartoxford.org.uk/

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Jimi Hendrix - Angel.

Saturday, 25 June 2016

Winifred Knights, David Jones & Malvina Cheek

The Guardian profiles the current retrospective of work by Winifred Knights, one of the most original, pioneering British artists of the first half of the 20th century:

'This summer the Dulwich Picture Gallery is mounting a retrospective of her work, the first ever. On display are all her significant pieces, including The Marriage at Cana (1923), shipped from New Zealand, and Scenes from the Life of St Martin of Tours (1928‑33), a stunning triptych that will be unhooked from the wall of Canterbury Cathedral and trundled up the A2 to south London. Most thrilling of all, The Santissima Trinita (1924-30), generally considered Knights’ masterpiece, has been lent by its private owners. These works appear alongside The Deluge, together with scores of preparatory sketches.'

Also profiled is In Parenthesis by David Jones:

'Part-biography, part-fiction, the book is a lyrical epic that traces, via an alter-ego called John Ball, the contours of Jones’s own wartime journey, from his embarkation for France in 1915 to the Somme in 1916 ...

The Somme did ... mark a transition, for Jones, from what he describes in the preface to In Parenthesis as “the period of the individual rifle-man, of the ‘old sweat’ of the Boer campaign”, to a “relentless, mechanised affair” of “wholesale slaughter”, that destroyed any ancient sense of continuity in the “domestic life of small contingents of men”.

It is this break, this “change in the character of our lives in the infantry” as the war shifted from the personal and the human to the impersonal and the mechanised, with which In Parenthesis is often concerned. The central opposition throughout the book is not British versus German, but rather mechanical versus natural; the “unmaking” modern science of shell and machine gun versus the “making” communities of artisan infantrymen, desperately trying to maintain the form of their collapsing worlds with nothing more than their hands and tools.'

The obituary of Malvina Cheek notes that:

'In her later career, a series of large canvases, painted with a rich autumnal palette, reflected her interest in spirituality, in particular Freud and Jung. While she was growing up, her father had not encouraged a religious leaning in his household and she may have found an equally cool reception from her husband, an atheist, but the work displays an unmistakable passion.'

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Bloc Party - Only He Can Hear Me.

Wednesday, 27 April 2016

This is not a rehearsal: A celebratory retrospective of the artwork of Steve Fairnie

'This is not a rehearsal' is a celebratory retrospective of the artwork of Steve Fairnie to be held at Coate Studios in Hackney from Friday 29th April - Sunday 1st May: Friday 29th April (Private View), 7pm - 10pm; Saturday 30th April, 10am - 4pm; and Sunday 1st May, 10am - 4pm.

"Steve Fairnie (1951–1993) was a British musician, artist and actor, the frontman of the post-punk band Writz, and as one half, with his wife Bev Sage, of the 1980s pop outfit Techno Twins (later just The Technos)." "‘This is not a rehearsal’ is a selection of Fairnie’s artworks created in RYC Cellar Studios in Bristol during the late ‘80s until his unexpected death in 1993.

A sculptor in essence, materiality was important to his process. Fairnie used layered collages of oils, oil bars, charcoal and acrylics. He would sketch, draw, scratch and paint on surfaces to develop a rich texture that he would then scrape back to reveal other possibilities. He would often revisit works to allow the surfaces to evolve organically over time.

Early childhood memories in Fraserburgh had a profound affect on his development as an artist and inspired works unafraid to tangle with the fragility of life. Recurring images include fairgrounds, boats, mythical figures, crosses, stones and circles. Parallel to this, his life-long fascination with performers, preachers, dictators, magicians and evangelists fuelled his subject matter. His own charismatic performances and life on the road gave Fairnie a depth of personal experience in understanding the impact of characters in the public domain using and abusing their positions. ‘The Evangelist’ (a.k.a. ‘Billy Graham’) stands as a good example of this fascination."

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Writz - Private Lives.

Saturday, 2 January 2016

Peter Kennard: Peace on Earth


The Guardian reports that Peter Kennard, the artist famous for his incendiary photomontages, is giving away a new image responding to the bombing of Syria and the refugee crisis. Kennard is Britain’s most important political artist whose imagery has become synonymous with the modern protest movement.

As a New Year gift, available to download for free in high quality, he and his collaborator, renowned graphic designer Neville Brody, have "produced a work called Peace on Earth featuring what appears to be the Virgin Mary praying – only her halo has been replaced by the CND symbol and her face with planet Earth."

“The idea is to give something back at this time of year, and as a designer,” he says. “I wanted to make an image that makes people think – and isn’t too horrific for them to put on their wall.”

“I use that image of our planet a lot – which is what we’re destroying,” he says. “The refugee crisis is so horrific, and the way human beings are talked about in terms of ‘how many can we take’ is so demeaning. It’s people’s responses that have been human, not the politicians, who are just thinking of their votes. I’m trying to show this enormous outpouring of feeling.”

In a conversation about Art, Design, Protest and Generosity on the RCA website he says:

"At the heart of mobilising positive, peaceful activism is a radical, subversive generosity on the part of artists and designers, which runs counter to any social structure that privileges the ‘I’ over the ‘we’, and refutes the unfestive – but nonetheless accurate – observation that we may no longer know how to give without counting the cost.

Giving breaks the cycle of greed, and encourages people to be generous, community-minded and constructive. It’s about doing something for the sake of change, for the common good – which is what the original peace symbol was about. There’s a refreshing positivity to giving freely, which runs counter to one’s normal transactions in the world.

Anyone who’s been involved in the best bits of peaceful activism knows that mobilising positive human energy is life affirming. Like singing in a Christmas choir, one of the reasons to go on a march is to be there in a group of people who believe the human race isn’t doomed after all.

As artist Jimmy Durham says, ‘Humanity is not a completed project,’ meaning both that we are still here and that we need to try harder. Artists and designers have a long tradition of bending the tools of their trade to that cause, beating swords into aesthetic ploughshares.

The role of art may be to expose the underbelly of society, and the role of design may be to communicate ideas, but add in generosity and you arrive at the joining of makers' hands, the giving of gifts and the will for collective change.

In the festive spirit of munificence, Peter Kennard and Neville Brody have collaborated to produce a new work for our troubled times: Peace on Earth. Download it, print it, share it. We wish you a peaceful new year."

Download Peace on Earth here.

The first major retrospective of Kennard's work is at the Imperial War Museum London until 30 May 2016 and demonstrates how Kennard has consistently confronted issues in world politics and British governmental policy both at home and abroad, inspiring many of today’s politically-aware artists from Mark Wallinger to Banksy.

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Steve Mason - Oh, My Lord.

Friday, 8 May 2015

Marlene Dumas: The Image as Burden

Love versus Death is an early monumental installation encountered at the beginning of this major Marlene Dumas retrospective at Tate Modern. Comprising four sheets of blueprint drawings flanked by two ‘clue-strips’ (as Dumas terms them) consisting of clippings, photographs and texts. With content exploring love, affection, death and suffering, by means of images taken directly from the mass media, this work, which questions the relationship between source and image, is like a container for the themes and practices which have preoccupied Marlene Dumas throughout her career.

A South African born artist who has lived in Holland throughout her professional career, Dumas’ work explores identity and meaning through the lens of the mass media’s preoccupation with the twin poles of ecstasy and tragedy. Her focus is very particularly on the person negotiating existence in the tension between love and death with portraits and solitary figures predominating, often enlarged in series or sequence.

The title of this retrospective, ‘The Image as Burden’, is taken from a small painting from 1993 in which a male figure holds a recumbent female. The source for the image is a still from the film Camille in which Robert Taylor carries a swooning Greta Garbo in his arms but the image also recalls a reversed pietá and references the historical reality that men have produced the majority of images of women. Dumas is aware that all images are loaded with references which it is as difficult for the artist and viewer to hold in mind as it is for the man in the image to hold the woman he carries. The man in the image is holding the woman with compassionate concern, a characteristic which could also be applied to Dumas as she seeks to hold her subjects and their multitudinous references before her viewers.

Throughout her career Dumas has painted images with Biblical references (she says that the stories of the Bible were among those which she loved to illustrate as a child) and more particularly images of Jesus. Although she has produced significant series of images of Christ, such as 'Jesus Serene' and '(In Search of) The Perfect Lover', only one image of Christ has been included in this show. 'Solo' is a painting of the crucifixion from an exhibition entitled Forsaken which featured four other crucifixion paintings alongside images of Phil Spector, Amy Winehouse, Osama Bin Laden and his son Omar. Fathers and their children is the link between these disparate images, with Dumas’ crucifixion scenes focused on the moment that Christ feels forsaken by his Father and cries out in anguish at his sense of being abandoned and alone.

Dumas said that the portraits in Forsaken betrayed states of mind, in particular, the loss or death of love and beliefs that we have forsaken; tragic lives and falls from grace. It would be easy to think that this statement sums up her oeuvre but, as in her early installation, death is combated by love. You can’t let it end that way, Dumas insists; after all, you can’t make art if you’re dead. The source and the resultant painting are not one and the same. The meta-physical imagination of the artist resurrects or makes new meanings from the ashes of the old. In this sense the spiritual ecstasy Dumas explores in 'Jesus Serene' and, especially, '(In Search of) The Perfect Lover', is procreative and characterises this retrospective as fully as does her Websterian possession by death.

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Eurythmics - Thorn In My Side.

Saturday, 28 March 2015

Visual meditation: 'Solo' by Marlene Dumas

My latest visual meditation for ArtWay focuses on Marlene Dumas' Solo, a crucifixion image which can currently be seen in Dumas' retrospective at Tate Modern entitled The Image as Burden.

In this meditation I say that:

'Solo, and the other Crucifixions from this show, are images of aloneness. Christ and his cross exist in voids of darkness or light. In Solo the dark cross fills the white void, while Christ is compressed and condensed at the pinnacle of the painting and at the point of death; a defeated, forsaken, tragic figure. As with many of Dumas’ images, these Crucifixions are meditations on the depths of human suffering; homo homini lupus est, ‘man is a wolf to man’.'

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Torres - New Skin.


Saturday, 13 September 2014

Anselm Keifer and Barjac

There is considerable anticipation of the Anselm Keifer retrospective to be held at the Royal Academy of Arts shortly. The Guardian has an interesting article today about Barjac, the home and studio complex near Nîmes in the south of France, to which Keifer moved in 1992. Michael Prodger writes of Keifer's, 'vast pictures, thick with paint and embedded with objects from sunflowers and diamonds to lumps of lead, nod to the Nazis and Norse myth, to Kabbalah and the Egyptian gods, to philosophy and poetry, and to alchemy and the spirit of materials' and suggests that 'the Kiefer worldview is best seen at La Ribaute, his 200 acre compound near Barjac.'

The first work by Kiefer that I saw was his Palmsonntag or Palm Sunday Artist Room at Tate Modern. I was so moved by this piece that I wrote a meditation based on notes and impressions that I jotted down while in the room itself.

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Friday, 14 March 2014

Martin Creed: What's the point of it?

'St Augustine wrote: "How many common things are trodden underfoot which, if examined carefully, awaken our astonishment?"Augustine clearly did not have Martin Creed's screwed sheet of paper or lump of Blu-Tack stuck to a wall in view when he wrote those words, and Creed would not choose a religious frame of reference for his work; but there is, nevertheless, value in relating Augustine's thought to Creed's work.'

This is the introduction to my review of Martin Creed's Hayward Gallery retrospective 'What's the point of it?' which appears today in the Church Times. The review outlines how Creed's work opens our eyes to see afresh the common things around us.

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Martin Creed - I Like Things.

Sunday, 16 February 2014

Patrick Scott: Image Space Light

I was first introduced to the work of Patrick Scott, who died on Friday one day before the opening of his retrospective at the Irish Museum of Modern Art, by Gesa E. Thiessen's Theology and Modern Irish Art, a study of the work and life of ten leading modern Irish painters from a theological perspective: Mainie Jellett, Jack Yeats, Louis le Brocquy, Gerard Dillon, Colin Middleton, Patrick Collins, Tony O’Malley, Patrick Scott, Patrick Graham and Patrick Hall.

Reviewing this book Cyril Barrett accurately states: 'All artists had a religious upbringing, the majority a Catholic one and all, with two exceptions, gave up the practice of their faith for more or less the same reasons at a fairly early age. The exceptions were Yeats and Jellet, both Church of Ireland, who continued to go to church. Post Tridentine Catholicism does not seem to appeal to artists. Art took its place.

On the other hand, though almost all rejected institutional religion and much of Christian doctrine, they were never antagonistic (except, perhaps, to the clergy) and retained many Christian beliefs.
Interestingly, most of them developed a naturalistic religion, seeing God in nature and feeling that reality is not limited to our field of vision or our sensory experiences. Besides the residue of Christian
belief, many of these artists were interested in pagan and Celtic religions and Zen Buddhism.'

Patrick Scott has been a defining figure of Irish art for over 70 years and the retrospective exhibition now open is testament to his extraordinary career, life and achievements as an artist. Barrett notes that 'Paganism is suggested in Patrick Scott's work in the form of pre-Celtic and Celtic sun worship, an optimistic pursuit in the Irish climate but probably all the more devoutly pursued as a consequence.' He also says that 'Thiessen ... is right to see a religious, if pagan, significance in Scott's 'Gold paintings'.' The early Gold Paintings from 1964 onwards, are arguably Scott’s best known expression.

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Van Morrison - In The Garden.

Thursday, 2 January 2014

Peter Howson: Redemption in life's struggles

Peter Howson is one of 14 artists whose work is profiled in the final chapter - 'A Vibrant Contemporary Scene' - of Richard Harries' The Image of Christ in Modern Art. Howson's is one of the briefer profiles in this chapter, with Harries finding his depiction of Christ in Ecce Homo "troubled and troubling" and suggesting that Legion has a "disturbing effect" because "it reflects something of Howson's own fragility and torment." Throughout his career Howson has "concentrated on tough, working-class figures and those on the edge of society;" an approach, which when combined with his own "long battle against abuse and addiction," enables him to see aspects of the Gospel stories "that most of us prefer to gloss over."

The accuracy of these perceptions can be assessed currently as Flowers Cork Street has a survey exhibition of Howson's work which presents "a visual journey of Howson’s altogether fascinating life, with works that are both extraordinary and intriguing."

Titled A Life, this exhibition and the descriptions of it from the Flowers Gallery highlight the extent to which Howson has become an artist whose work is no longer viewed independently of his life. For much art, and for many artists, an attempt is made to view the artwork as an object in its own right with a life that is independent of the artist who made it. No such attempt is made here. The Gallery state that the "exhibition offers the opportunity to become a direct witness to a diverse range of varying incidents and torments he [Howson] has endured and encapsulated." The works shown can be described in terms of the chronology of his life: the dossers, boxers and misfits from the streets of Glasgow where he was raised, his battle with various addictions and personal demons, his work as a war artist, and his conversion to Christian faith.

The press notice concludes by again bringing life and work together:

"The theme of life’s struggles permeates the exhibition, as indeed it does Howson’s life, yet there’s a heroic strength in the works that lead one to admire not only him as a person, but his ability to capture this through a medium that arrests and inspires you."
 
Clearly, the drama and angst of Howson's life lends itself to this approach in a way that may not be the case with other artists. As in this respect, Howson's approach to his work takes issue with many of the central assumptions of the mainstream art world of which he is part. His is an essentially redemptive art which looks to convey instant messages and finds beauty in ugliness.  
 
What does it do though to his specifically religious images? On the one hand there is an element of personal testimony, as in the series of paintings inspired by the 12 steps of Alcoholics Anonymous. The first of these is included in this exhibition and this image of a central figure lurching on carrying a rowdy band of figures on his back while striding on in a field of bottles and debris mirrors Howson’s own struggle and ultimate determination to continue as an artist.
 
In scenes from the life of Christ, Howson thrillingly depicts a vigorous, decisive Jesus in settings of external and internal struggle such as the stilling of the storm and his prayer at Gethsemene. At times, however, as in Alpha and Omega, Howson seems to depict a Christ who is, as Harries states, "troubled and troubling." In this instance, where Howson is depicting the Christ seen in St John's vision on Patmos, he seems to have transposed the fear felt by John at this vision onto the wild features of the Christ he sees in the vision.

Howson's faith, however, isn't simply expressed in his imagery but also in his painting process and the balance of idea, message and technique that he aims to achieve in his work. As he explains in a recent interview for Studio International this is based on the Trinity theory. Howson is, therefore, a significant example of a Christian artist using traditional Christian iconography and enjoying mainstream success while acting in opposition to several of the central assumptions found in the contemporary art scene.
 
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The Relatives - Let Your Light Shine.