Showing posts with label Ben Osborn. Show all posts
Showing posts with label Ben Osborn. Show all posts

Monday, 29 August 2011

Ben Osborn writes about my work

I was recently talking to a friend who doesn't know Joe very well; they know him by reputation as a musician and music producer, but they didn't know about his art. I was trying to explain why Joe's art appealed to me so much.

I tried to explain that his art isn't about creating objects, or images, or events. He does create those things, but they are part of his wider project. His art is about certain, sometimes very specific, moments and feelings.

Surely that's very difficult, said my friend, impressed. To give an audience one particular feeling. Make them feel just that one thing and nothing else.

Well, that's not what he does, I realised. What's great about it is that you're free - usually encouraged - to feel whatever you want to, to bring that to the art. Joe is not interested, as far as I can tell, in being prescriptive or controlling.

Italo Calvino said that the poet of vagueness would have to be the poet of exactitude as well - 'able to grasp the subtlest sensations with eyes and ears and quick, unerring hands.' I think Calvino hit on what I am trying to say here, and why I struggled to explain Joe's art to my friend. How can I find, in this art, an exact, subtle feeling - as well as a liberating vagueness, obscurity, aleatory?

Calvino says that one can't really exist without the other. The random, chance elements that vagueness allows can only be understood through a magnifying lens of exactitude.

I'll try to explain using one of Joe's pieces. It is a drawing of Mulder and Scully. It's a pretty good picture and as far as I'm aware Joe didn't draw it. He put it on his wall, fastening the top two corners of the back of the picture to the wall of his bedroom with bluetac. He happened to place the picture above the radiator in his room. When the radiator is on, the hot air rises, causing the picture of Mulder and Scully to flap very gently up and down.

The combination of the image and the movement is the kind of thing you would notice out of the corner of your eye in your room or someone else's room, and that would stick with you all day.

Presenting that art gives the audience a tiny moment, and out-of-the-corner-of-the-eye glance. The feeling of noticing an unlikely juxtaposition - a pencil drawing of some characters, with all of the stories they may or not may not conjure up in your head, and this tiny, silly movement. It happened by chance, so it's only the act of observing that matters. But such a careful kind of observing, where the images at the corners of your eyes are the most important.

Ben Osborn

Friday, 21 May 2010

note on mystery, coincidence and narrative

Ben Osborn sent me this on my birthday. Partly, i think, because he knew it was my kind of thing, and partly because he couldn't get away with putting it in the essay he was writing:

'The narrative of the mystery story is always dependent on coincidence, in the form of clues and leads. These objects, events, and characters are incidents separate in time and space from the crime itself, but they and the crime occupy the same epistemological incident. As such, they form a co-incidental (coincidental) detailing of the event. In the mystery story, for the sake of thematic economy and narrative unity, everything is potentially a clue. The paradox of this is that, within a predetermined narrative, there can be no coincidences: that is, as long as there is a controlling authorial or narrator-voice, everything is presented within an overall narrative structure, and thus nothing can be considered coincidental. This paradoxical relationship between narrative and reality is called realism.

MASHA. But what is the meaning of it?
TUZENBACH. The meaning… Look, it is snowing. What is the meaning of that? (Pause.)
(Chekhov, Three Sisters, Act II)

Tuzenbach’s rhetorical question in Chekhov’s Three Sisters says two things which add up the same sensation and thus the same meaning: pantheism or nihilism. Nihilism says that snow falls without meaning, i.e. everything occurs without meaning: pantheism says that the universe exists, which is a meaningful existence, i.e. everything has a meaning, everything is holy, and everything is God. Within a narrative structure (that of a conversation) this sensation is inevitable: anything and everything that occurs within that narrative structure will affect it simply by occurring; thus, either this event is meaningful, or the whole narrative structure is meaningless. How to respond to such possibility? Pause.

Pause. That is, be silent, wait. Tacet, as John Cage’s 4’33” instructs its musicians. Let other things happen, and experience them.'