voussoirs

Thursday, 5 December 2019

SWELL SCULPTURE FESTIVAL 2019 CATALOGUE

The 2019 catalogue of the Swell Sculpture Festival held at Currumbin Beach, Queensland, Australia has been published here to illustrate the scope of the work, as has been done for previous years. Unfortunately, the festival took place this year during our absence, 13-22 September 2019, so a review and commentary of this event will not be made. The texts from previous years seem to have said most of what needs to be highlighted: e.g. see - http://voussoirs.blogspot.com/2018/09/swell-sculpture-festival-2018-artful.html The core critique is that there is very little change each year in spite of the issues that have been raised. A glimpse of the catalogue suggests not much has altered for this year's festival. The format of the catalogue is the same; the central map remains just as schematic as usual;.and the words suffer from the same 'creative' exuberance that we have seen before. A detailed analysis of the artists has not been made for 2019, but some names and techniques are familiar.

The catalogue illustrates all sculptures at the time of publication, a concern that means the image might have no relationship, or just a flimsy one, to the actual work exhibited. There are again texts commenting on or explaining the works by the artists that continue to beguile, baffle and bewilder, much like the 'artistic' pricing. The catalogue provides an overview of the broad scope of this outdoor exhibition as compactly and completely as possible: it outlines information for those who missed it, and provides material for reflection for those who were lucky enough to get there.

The festival enlivens Currumbin, but sadly for only ten days in September. This limitation is a further part of the critique that fails to stimulate an alternative approach to things. Might it be just too easy to play safe each year? One could hope for ideas and possibilities to be explored for the festival in the same manner as is expected of the artists themselves, in their work.

There will be no SWELL LIST this year. A feeling for a general commentary will have to be gleaned from the texts and illustrations.

SWELL CATALOGUE 2019

52 red dots for 52 works:

plus Ivan Lovatt's Totem that was first displayed at the Helensvale Library for

Northern Swell?

This work, not part of the 52, was relocated to Currumbin Beach for 13-22 September.

As the red dots have no reference numbering system, it really doesn't matter.

It would be good to have a more articulate plan with an accurate north point.

Note: click on images to enlarge.

THE ARTISTS

72 artists - 52 works plus . . .

it would be good to know more about these portraits that make a nice display.

THE BLURB

Many of the same platitudes are repeated by the dignitaries year after year.

Kate Jones' 'awe-inspiring masterpieces' seems to exaggerate her anticipation.

These texts are all prepared prior to the event and suffer much the same plight as the illustrations themselves - they may bear no relationship to the reality.

OTHER YEARS

Works from other years continue to decorate the catalogue as before.

At least The Crab is identified correctly in the rear advertisement.

One has to look more closely for the cover details - Ivan Lovatt's Totem (p.7).

Wednesday, 4 December 2019

ON USED BOOKS, LIBRARIES & LIFE

Internet purchases maybe make things just too easy: it was not until it arrived that the ordering had been recalled. The parcel had been forwarded to the home address, but in our absence, had been redirected to another PO box. Just why it had not been with all of the other mail that we collected on our return remains a mystery. Six weeks later, the parcel is handed to us, complete with the yellow redirection notice on it. Was the parcel seeking its own importance in place?

The item was clearly a book, but what? - the source was on the envelope; the slogan: a world of books. Maybe it was a promotional catalogue? The publication had not been very well packaged; just casually, almost carelessly squeezed into a plastic envelope, sealed, labelled and sent, as commercial brochures are. Had this been a ‘free postage’ offer? Might it just be something forwarded from a mailing list? One knows that these plastic envelopes are just about impossible to tear open, so the sharp scissors were found and used, taking care to avoid the tightly packaged, snug pages: out came Kenneth White’s Travels in the Drifting Dawn. What a good surprise!

Yes, I now recall: the book had been discovered while perusing the Internet for White’s books when overseas. It seemed too good a deal to not take advantage of, so the ‘Buy Now’ button was pressed and the PalPal details entered - then everything had been forgotten as other distractions arose: the book would be there when we returned.

Here it was, even if a little late: the book looked a little worse for wear, and not because of the minimal packaging. It was tatty on the edges, almost deckled, with a peeling adhesive sticker on the lower spine that had a thistle graphic on it. Directly above this, the cover had been torn away by the removal of yet another adhesive strip that had left the golden ghosted remains of its sticky profile where the cover card had not been ripped: more residue from another piece of tape could be seen at the top of the spine. When the book was opened, a ‘10p’ scribbled pencil price remained on the inside cover. Did this item come from a charity shop? The title page was stuck to the frontispiece. It looked as though someone had tried just too hard, too eagerly, perhaps too carelessly, to separate the papers held with what appeared to be the remains of the glue of an adhesive sticker, as the page had torn: a piece was missing. Easing the leaves apart, one discovered the book was an ex-library publication, now rejected. The library stamp and its reclassification as undesirable, unwanted, ‘WITHDRAWN’, were clear on the second page. In spite of all of this history and handling, the binding seemed to be intact.

Had the state of the publication been made obvious prior to the purchase? One could not recall; but there was something right about it. This book had been read by many, loaned for years. It had been published in this Penguin paperback edition in 1990. One supposes that libraries have to get rid of some books, but why this one? Might it be because of its state; surely not its age? The book had a soft feel about it – a well-handled flexibility that preferenced no particular pages, just the almost loose covers: the reading started. The book felt good, substantial, in spite of its wear and tear; it was comfortable, homely; a friend.

One had forgotten how good White is. The words were taken in; it was like reading a newspaper peppered with a jewelled language, dripping with literary gems; auditory wonder provoking an emotionally visual recall. The state of the book seemed totally appropriate, what with White’s seeking paradise in the normal ordinary world - there was a touch of Arcadia was in this secondhand library reject:

p.69

But I’ll still continue to travel a step at a time, believing that the ‘paradise’ comes out of the most ordinary reality, and out of ‘normal’ states. Less spectacular maybe, but more lasting; less intense, but with greater density.

Indeed. One thought of Christine De Luca’s book of poems – see: https://voussoirs.blogspot.com/2019/10/secondhand-books-and-meaning.html, grubby, but not torn. Likewise there was something good about everything with the drifting of White’s thoughts in pages that have been turned by many: though almost tatty, with a refined, almost elegant feel to the wear, the leaves could still hold quality. The book represented the ordinary everyday in which White delights. His words could not have had a better presentation than in this worn publication, now puzzingly ‘WITHDRAWN.’ The situation, with its inclusive rawness, all seemed so appropriate for the ‘cross-cultural, transdisciplinary field of study’ that White promotes – his ‘geopoetic’ world that stands as an example of searching co-operation, seeking out and respecting others, learning from them to gain an understanding of wholeness in our era of greedy, nationalistic and personal self-interest. The secondhand publication also parallleled White’s constant seeking out of old books in every place he visits: he has a vast library that he enjoys.

This scruffy little book is so endearing in its lack of pretension: it is a true rough diamond. Any library would be improved with this publication on its shelves. Do librarians ever read, or do they just tick boxes, categorize, and supervise?

p.128

The search for a place of concentration, that’s what my travelling is all about, my writing, my travelling-writing is one indivisible process, because I don’t hold much with a thinking from which the body is absent.

The centre is where I space myself out.

This book has become a centre: see - https://voussoirs.blogspot.com/2019/12/kenneth-white-on-ordinary-paradise-body.html In spite of, maybe because of, its travels and travails, it is a delight. While the copy of Open World on my shelves is in mint condition, somehow it is this little messy bit of ‘ROGH’ print that holds the heart, the body, more firmly.

KENNETH WHITE ON ORDINARY PARADISE, THE BODY, AND EXPERIENCE

Kenneth White is a poet, scholar and writer: see - https://en.wikipedia.org/wiki/Kenneth_White He has been described as Britain’s greatest living poet, yet few know his name or his work. He was born in Glasgow, but, years ago, moved to France where he now lives and works. Much of his writing is in French, with some English translations. He set up the International Institute of Geopeotics in 1989 to promote research into what has been called ‘the cross-cultural, transdisciplinary field of study which he had been developing during the previous decade.’ His work is exhilarating, intriguing, touching experience broadly, lightly, but with a depth and resonance. It has a true Scottish openness about it – frank, full, joyous, caring, and sincere. The following set of quotes have been taken from the reading of his writings on his travels; Kenneth White Travels in the Drifting Dawn Penguin London 1990. The chosen passages touch on his interests that have ramifications for architects too, should any pause to think, reflect and consider.

p.69

p.128

The centre is where I space myself out.

p.77

In the woods, a blue and gold morning. Beech, oak and pine – a great coloured, trembling ecstasy. Smoky sunlight. Sound of waters. The chack-chack of a blackie. Red leaves of the beech thick on the earth.

Wood-silence, big fertility, gloriousness. Great rounded boulders. Rich water-sound of life flowing deep in the silence. And grotesque, sap-filled roots heaving up out of the pungent earth.

Five hours in the woods.#

Then back into them in the evening.

Red ground. Night gathering. Watching the lovely madness of the river, the water coming blackly pulsing and purling in the slits and holes among the rocks.

There was a path there that particularly attracted me. I later found it described in Senancour’s Obermann: ‘There’s a path I like to follow; it describes a circle like the forest itself . . . it seems to have no end; it goes through everything and arrives at nothing; I think I could walk this path all my life.’

p.132

Back in Scotland . . . some kind of a reckoning and an accounting I suppose is called for . . . , but we won’t make it circumstantial, no, we won’t make a day’s work of it, we’ll just let it come as it likes, out of the rain . . . ‘All our troubles,’ as Gogol’s madman says, ‘ stem from the mistaken notion that thoughts originate in the brain, whereas, in fact, thoughts are not born in the brain, no, not at all, they are blown in from somewhere around the Caspian Sea.’

p.134

Not knowing where you are, who you are, in order to get into the nowhere, the no-who-where, and let the essential images come. Sitting here fingering a piece of purple coral from the beach a few miles away. Aloneness, with glimpses of grey seal, heron, bog-cotton in the wind. Outside in the greyness, if you listen, listen, in addition to the curlew’s ripple, the yelp-yelp of the redshank and the sempiternal ka-gaya-ka of the gull. To know how to sink deep into that aloneness.

p.135

But nothing can grow in money. Offices and hotels. A place defined only by cash. Let Glasgow flourish, b’jees – the damned place is booming (big deal, big deal), but not blooming (two or three tubfuls of geraniums thrown to the pedestrians don’t mean a thing). The future, a flyover. Remember St Enoch’s? Remember? Remember? Remember? No use going over to Crown Street, nobody there any more. A sterile, desiccated purgatory (no wonder the seven-day licence has such significance):

p.129

Sitting on the shingle-line, facing the sea, remembering Baudelaire’s: ‘In certain, almost supernatural states of mind, the entire depth of life is revealed in the spectacle, however ordinary it may be, which one has under one’s eyes,’ and Boethius’ definition of eternity: ‘the presence, all at once, and in measureless intensity, of unending life.’

P.78

What interests me about Segalen is that he seems to epitomize exactly ambitions and desires which, though I’d have difficulty in defining the term, seem peculiarly ‘celtic’: the search for ‘pagan’ living, and the search for a spiritual ‘China’.

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ON GARDENING

I am strongly of the opinion that the possession of a quantity of plants, however good the plants may be themselves and however ample their number, does not make a garden; it only makes a collection. Having got the plants, the great thing is to use them with careful selection and definite intention. Merely having them, or having them planted unassorted in garden spaces, is only like having a box of paints from the best colourman, or, to go one step further, it is like having portions of these paints set out upon a palette. This does not constitute a picture; and it seems to me that the duty we owe our gardens and to our own bettering in our gardens is so to use plants that they shall form beautiful pictures; that, while delighting our eyes, they should be always training those eyes to a more exulted criticism; to a state of mind and artistic conscience that will not tolerate bad or careless combination or any sort of misuse of plants, but in which it becomes a point of honour to be always striving for the best. Gertrude Jekyll Colour in the Flower Garden Mitchell Beazley London 1998 – Introduction (first published 1908)

MORE IS LESS

Significantly, in the era of the ‘information revolution’, the same process is now affecting disinformation: whereas in the past it was lack of information and censorship which characterized the denial of democracy by the totalitarian state, the opposite is now the case. Disinformation is achieved by flooding TV viewers with information, with apparently contradictory data. The truth of the facts is censured by over-information, as we have seen from the press and television discussing the Balkans. The globalitarian state, built out of economic-strategic alliances, is no longer old ‘Anastasia’ with her scissors: it is Babel. Now more is less. And in some cases, less than nothing. Deliberate manipulation and unintentional accidents have become indistinguishable.

Paul Virilio Strategy of Deception Verso 2007 p.48

(first published Editions Galilee 1999)

‘That which precedes the event is not necessarily its cause,’ claims the wisdom of the ancients. p.76

As Negroponte has rightly remarked, with the ‘liberation of information’ on the Web, what is most lacking is meaning or, in other words, a context into which Internet users could put the facts and hence distinguish truth from falsehood. On the Web, where, as everyone knows, the terrorist temptation is constant and where depredations of hackers are committed with impunity in a strange state of legal indeterminacy, the difference between (true) information and (false) deception fades a little more each day. In entering the looking-glass worlds of television and home computers, we are in the end left in the position of Kinglake’s old ‘English soldiery’. As they saw it,

insofar as the battlefield presented itself to the bare eyesight of men, it had no entirety, no length, no breadth, no size, no shape and was made up of nothing . . . In such conditions, each separate gathering . . . went on fighting its own little battle in happy and advantageous ignorance of the general state of the action; nay, even very often in ignorance of the fact that any great conflict was raging.

As Albert Camus asserted: ‘When we are all guilty, that will be true democracy.’ p.78

ENCOUNTERING CONRAD

Ryszard Kapuściński The Other Verso London 2018, p. 92

At the end of his book, Kapuściński asks whether, in our encounters with others in the future:

Will we jointly wish to refer to what – as Conrad puts it - ‘speaks to our capacity for delight and wonder, to the sense of mystery surrounding our lives; to our sense of pity, and beauty, and pain; to the latent feeling of fellowship with all creation – and to the subtle but invincible conviction of solidarity that knits together the loneliness of innumerable hearts: to the solidarity of dreams, in joy, in sorrow, in aspirations, in illusions, in hope, in fear, which binds men to each other, which binds together all humanity – the dead to the living and the living to the unborn.’?*

* J. Conrad, Preface to The Nigger of the ‘Narcissus’: A Tale of the Sea, New York: W.W.Norton, 1979.

Architecture stands in between of all of these circumstances of encounter, but how does it explain itself beyond being a bespoke ‘grand design’ of a potential genius?

ON THE CULTURE OF OTHERS

Herodotus . . . wanted to know them because he understood that to know ourselves we have to know Others, who act as a mirror in which we see ourselves reflected; he knew that to understand ourselves better we have to understand Others, to compare ourselves with them, to measure ourselves against them. As a citizen of the world, he did not believe that we should isolate ourselves from Others, or slam the gates in their faces. Xenophobia, Herodotus implied, is a sickness of people who are scared, suffering an inferiority complex, terrified by the prospect of seeing themselves in the mirror of the culture of Others.

Ryszard Kapuściński The Other Verso London 2018, p. 19

CLEVER PEOPLE SELF-DOUBT

I last met him when Philomena came out back in 2013. Back then, Coogan was a bracing, combative interviewee. He saw every question as a potential ambush and moved to thwart any perceived journalistic angle. Today, though, he seems more comfortable with the process, more at ease with himself. It used to be that he felt he always had to have his guard up. Now he accepts that he can sometimes afford to let it drop. He’s middle aged and a mass of insecurity and contradictions. He suspects that, on balance, that’s not such a terrible thing to be.

“And actually I think acknowledging your own fallibility makes you a better artist and a better person,” he says in a rush. “It’s fairly obvious to me that the real wisdom lies in seeing people’s failings and trying to understand them. Because the alternative is that very childlike, Donald Trump thing of believing that admitting any weakness is fatal. What was it Bukowski said? All the clever people are full of self-doubt and all the stupid people are very confident. That’s the era we’re living in now. That’s the era I don’t want to be a part of. So all you can do is try to go about things differently. Do interesting work and don’t be a cunt.”

Coogan gulps for breath. His eyes widen and then he rocks with laughter. “There you go, that’s my big artistic statement,” he says. “Do interesting work and don’t be a cunt. Took me the best part of an hour. Got there in the end.”

https://www.theguardian.com/film/2019/jan/04/steve-coogan-interview-stan-and-ollie

HILLS

The hills bespeak a healing power and closeness to unseen help now lost in the security of modern welfare. Those who befriend the silent peaks in a lifetime's work know well their embracing strength. (p.91)

For only once is it given to man to lie in the arms of the eternal forces which give all matter form. (p.98)

Iain R Thomson Isolation Shepherd Birlinn, Edinburgh, 2007

I will lift up mine eyes unto the hills, from whence cometh my help.

My help cometh from the Lord, which made heaven and earth.

Psalm 121 King James Version (KJV)

SPAN

17 August 2012

This blog began as a co-operative concept. While the idea and the stimulus was generated through discussion, the blog has turned out to be an individual enterprise. SPAN stands for ‘Spence and’ in the context of others. As a word, it fitted in nicely with the idea of voussoirs - parts and pieces, complete with keystones, that could ‘span’ the gaps in understanding and communication. The word SPAN also allowed for a shared input into a blog.

Spence Jamieson is an architect and the author of these articles. The blogs show the scope of his interests.

THE IDEA

chapters and verses as architectural commentary:

the wedge to isolate, array and shape ideas; the keystone to highlight core, supporting issues. voussoirs is a concept to start an architectural discussion to span the large gap in the debate on things architectural; a bridging of the void in architectural issues by exploring considered bits and pieces. The state of the profession today is highlighted by silence and self. It is introvert and protective. Educational centres remain isolated within their own constructs, being run primarily as businesses. They put very little back into the community. They indulge themselves in their own interests and exclude contrary and different ideas and ideals. They constantly avoid any challenge on concepts or strategies that might change the plotted course. Rarely does comment ever come from this academic world into the public or any arena. Very few publications help direct the public interest. Rarely do newspapers grasp the issues and explore them. One aspect may be given space in the popular press, but architectural debates and concerns are rarely given attention. The professional institutes are doing much the same as the educational institutions. Private practice is doing likewise, offering, if anything, only its own pushy propaganda to the public. Yet there is a discussion and debate in these silences that needs a larger and more open platform. Discussion is alive and well amongst a few in at least one curry house, but the debate needs to be a broadened. voussoirs is the place for this discussion. It is a site for ideas, comment, articles, and critiques on things architectural and associated issues. It is here that matters can be aired and ideas discussed and debated without fear of the neglect and disdain that institutions and private groups and publishers give to open speaking and differing ideas.

There can be no true understanding of any idea if discussion and debate are curtailed in favour of a preferred position.

ON COMMUNICATION

. . . there has been a growing feeling of concern to solve what is now commonly called “the problem of communication.” But if one observes efforts to solve this problem, he will notice that different groups who are trying to do this are not actually able to listen to each other. As a result, the very attempt to improve communication leads frequently to yet more confusion, and the consequent sense of frustration inclines people ever further toward aggression and violence, rather than toward mutual understanding and trust.

David Bohm On Dialogue Routledge, Oxon, 1996 (2004) p.2

ON ART & METHOD

Even in relationships with inanimate objects and with nature in general, something very like communication is involved. Consider, for example, the work of an artist. Can it be properly said that the artist is expressing himself, i.e., literally “pushing outward” something that is already formed inside him? Such a description is not in fact generally accurate or adequate. Rather, what usually happens is that the first thing the artist does is only similar in certain ways to what he may have in mind. As in a conversation between two people, he sees the similarity and the difference, and from this perception something further emerges in his next action. Thus, something new is continually created that is common to the artist and the material on which he is working.

David Bohm On Dialogue Routledge, Oxon, 1996 (2004) p.4

THE NECESSITY OF THE INCOMPLETE

The early 50's and 60's is a period that is gaining interest in architectural ideas. Perhaps this is why Princeton chose to republish The Tao of Architecture. It is a beautiful little book that discusses the implications of traditional wisdom in architecture. Given the astonishing lack of direction in current architectural theory, the publication is very timely.

Amos Ih Tiao Chang, The Tao of Architecture, Princeton University Press, Princeton, 1956, reprinted 2017.

p.26

Laotzu's idea of formation is heavily concerned with emptiness or non-existence. To him who regards nothing as persistent, what is essentially important in things is the possibility of becoming something, not the opportunity of remaining as something confronting deterioration. Consequently, meaningful incompletion is taken as the most desirable state of tangible being.

p.22

. . . the full meaning of existence is beyond the power of any manifestation. What appears tangible, architectural or natural, is only a means to suggest that which is lacking in appearance and existing in man's intangible understanding and aesthetic feeling.

LIVING IN IMPERMANENCE

Maybe it is a good thing for us to keep a few dreams of a house that we shall live in later, always later, so much later, in fact, that we shall not have time to achieve it. For a house that was final, one that stood in symmetrical relation to the house we were born in, would lead to thoughts – serious, sad thoughts – and not to dreams. It is better to live in a state of impermanence than in one of finality.

Gaston Bachelard The Poetics of Space

see: THE NECESSITY OF THE INCOMPLETE in the sidebar

THE REAL AND THE IMAGINARY

I prefer, by far, real islands to imaginary islands, just as I prefer prime documents to novelistic remakes. That's because the real is richer than the imagination. The real demands investigation and is an invitation to sensitive knowledge, whereas the imaginary is more often than not just a collection of stereotypes, a soup of clichés offering an infantile kind of satisfaction. Then, a relationship to the real and its resistance requires changes in thought, in ways of being, in ways of saying, it leads to a transformation of the self. Whereas imagination is nothing but compensation. There's even something horribly autistic about sitting in one spot and spinning out invention by the yard. How much more interesting an open and poetic process involving contemplation, study, movement, meditation and composition.

Kenneth White Across The Territories Travels from Orkney to Rangiroa Polygon Edinburgh 2004 p.86

VISION, CIVILIZATION & SPIRIT

The architect who combines in his being the powers of vision, of imagination, of intellect, of sympathy with human need and the power to interpret them in a language vernacular and time - - - is he who shall create poems in stone.

When you look on one of your contemporary 'good copies' of historical remains, ask yourself the question: Not what style, but what civilization is this building? And the absurdity, vulgarity, anachronism and solecism of the modern structure will be revealed to you in a most startling fashion.

It cannot for a moment be doubted that an art work to be alive, to awaken us to life, to inspire us sooner or later with its purpose, must indeed be animate with a soul, must have been breathed upon by the spirit and must breathe in turn that spirit.

Louis Sullivan

AN UNCHANGING PROFESSION

ARCHITECTURAL PRACTICE

. . . no one can relieve (the architect) from the need to rely on his own discretion, for that discretion is linked to a responsibility which belongs to no one but (the architect). It is the exercise of discretion hampered by considerations of cost, of risk, of exact justice, of conflicting interests, of uncertainty as to facts, of misunderstandings and of diverse individualities and dishonest or incapable agents, which is the chief care and preoccupation of architectural practice. To design a building, to draw and specify every part of it, and to direct its construction and see it completed with no other anxieties and dilemmas than belong to the exercise of those duties, is unknown.

H.B.Creswell The Honeywood Settlement Faber and Faber Limited London 1967 (fourth edition: first edition 1930 Architectural Press) p.128

MENDING WALL

Something there is that doesn't love a wall,
That sends the frozen-ground-swell under it,
And spills the upper boulders in the sun,
And makes gaps even two can pass abreast.
The work of hunters is another thing:
I have come after them and made repair
Where they have left not one stone on a stone,
But they would have the rabbit out of hiding,
To please the yelping dogs. The gaps I mean,
No one has seen them made or heard them made,
But at spring mending-time we find them there.
I let my neighbor know beyond the hill;
And on a day we meet to walk the line
And set the wall between us once again.
We keep the wall between us as we go.
To each the boulders that have fallen to each.
And some are loaves and some so nearly balls
We have to use a spell to make them balance:
'Stay where you are until our backs are turned!'
We wear our fingers rough with handling them.
Oh, just another kind of out-door game,
One on a side. It comes to little more:
There where it is we do not need the wall:
He is all pine and I am apple orchard.
My apple trees will never get across
And eat the cones under his pines, I tell him.
He only says, 'Good fences make good neighbors'.
Spring is the mischief in me, and I wonder
If I could put a notion in his head:
'Why do they make good neighbors? Isn't it
Where there are cows?
But here there are no cows.
Before I built a wall I'd ask to know
What I was walling in or walling out,
And to whom I was like to give offence.
Something there is that doesn't love a wall,
That wants it down.' I could say 'Elves' to him,
But it's not elves exactly, and I'd rather
He said it for himself. I see him there
Bringing a stone grasped firmly by the top
In each hand, like an old-stone savage armed.
He moves in darkness as it seems to me~
Not of woods only and the shade of trees.
He will not go behind his father's saying,
And he likes having thought of it so well
He says again, "Good fences make good neighbors."

Robert Frost

CATHEDRALS and SYMBOLISM

Everything is the symbolical representation of an idea. p.28

The same artists, who had to follow a strict rule when treating the history of God, could use all of their imagination when treating the ornamental: whence the blossoming of the grotesque and the original. p.38

In those days religion, drama, and art had the same aim and sought to provoke the same thoughts. They did not pretend to amuse the people; they endeavoured to teach them. p.51

This way of thinking and reasoning takes sometimes a very subtle turn. p.53

Hélène Fouré The French Cathedrals Their Symbolic Significance Bruce Humphries Inc. Publishers, Boston, 1931

THE COMPLIMENT & THE CRITIC 2

ON DEMOLISHING BUILDINGS

Nothing appears to me much more wonderful, than the remorseless way in which the educated ignorance, even of the present day, will sweep away an ancient monument, if its preservation be not absolutely consistent with immediate convenience or economy. Putting aside all antiquarian considerations, and all artistical ones, I wish that people would only consider the steps, and the weight of the following very simple argument. You allow that it is wrong to waste time, that is, your own time; but then it must be still more wrong to waste other people’s; for you have some right to your own time, but none to their’s. Well, then, if it is thus wrong to waste the time of the living, it must be still more wrong to waste the time of the dead; for the living can redeem their time, the dead cannot. But you waste the best of the time of the dead when you destroy the works they have left you; for those works they gave the best of their time, intending them for immortality.

John Ruskin Lectures on Architecture George Routledge & Sons Limited, London p.109

THE COMPLIMENT & THE CRITIC 1

How to avoid insult

But how much of nature have you in your Greek buildings? I will show you, taking for an example the best you have lately built; and, in doing so, I trust that nothing that I say will be thought to have any personal purpose, and that the architect of the building in question will forgive me; for it is just because it is a good example of the style that I think it more fair to use it for an example. If the building were a bad one of the kind, it would not be a fair instance; and I hope, therefore, that in speaking of the institution on the mound, just in progress, I shall be understood as meaning rather a compliment to its architect than otherwise. It is not his fault that we force him to build in the Greek manner.

John Ruskin Lectures on Architecture and Painting George Routledge & Sons Limited; New York: F.P.Dutton & CO - p.64-65

ON EDUCATION

'. . those who are responsible for giving instruction in the theory of architecture should be practising architects. The warning is necessary because, strange though it may seem, English schools of architecture to-day tend to be run by men who either do not practise at all, or whose practices are for them a very subsidiary spare-time occupation. Often a teaching appointment is a means by which a clever student avoids the humiliation of entering an office as a junior assistant, thus depriving himself of the only opportunity he will ever have of learning something of the practical side of his profession from the bottom upwards. There can be no doubt whatever that the teaching of theory has suffered severely as a result of this habit: and this leads me to the conclusion that no man should be permitted to teach until he is recognized by his Faculty as a Master of Theory and Practice. In other words, he should be not only a practising architect but also, what is unfortunately a much rarer specimen, a good architect.'

W.A. Eden, The Process of Architectural Tradition, Macmillian & Co. Ltd, London, 1942, p.p. 86-87

ETHICS

Thus Pugin laid the foundation stones of that strange system which dominates the nineteenth-century art criticism and is immortalised in the Seven Lamps of Architecture: the value of a building depends on the moral worth of its creator; and a building has a moral value independent of, and more important than, its esthetic value. We must not consider this emphasis on morality peculiarly Victorian. Whenever esthetic standards are lost, ethical standards rush in to fill the vacuum; for the interest in esthetics dwindles and vanishes, but the interest in ethics is eternal.

Kenneth Clark The Gothic Revival - An Essay in the History of Taste, (1^st edition Constable 1928); third edition John Murray 1962, reprinted 1974, p.149.

MODERNITY

The everyday is covered by a surface: that of modernity. News stories and the turbulent affectations of art, fashion, and event veil without ever eradicating the everyday blahs. Images, the cinema and television divert the everyday by at times offering up to its own spectacle, or sometimes the spectacle of the distinctly noneveryday; violence, death, catastrophe, the lives of kings and stars – those who we are led to believe defy everydayness. Modernity and everydayness constitute a deep structure that a critical analysis can work to uncover.

Henri Lefebvre, The Everyday and Everydayness, in Stephen Harris and Deborah Berke, Architecture of the Everyday, Princeton Architectural Press, New York, 1997, p.37.

NAMING

The simplest act of substitution is to put the name of a maker in the place of his or her work, which amounts to a paraphrase in itself. . . . All paraphrase sets aside the original: To put the name in place of the painting is to remove it from immediate consciousness; to narrate the life of an individual is an act profoundly different from looking into a painting and one that cannot be conducted simultaneously with it. To substitute a temporal narrative, already present in a name, for the physical work of art is to give up those features of the thing that were transient and unrepeatable, bound to a moment that is irrevocably ended; the unique insistence is, for the moment at least, sacrificed on the altar of continuity.

Thomas Crow, The Intelligence of Art, The University of North Carolina Press, 1999, p.1.

ON BRANDING

Branding is now the art of getting people to think what something might be rather than what it necessarily is. It's about the manipulation of the virtual reality in which so many live. The manipulators include anyone with an interest in what we might think of them - not just big companies with products to sell but political parties with votes to win, design gurus with clients to attract - anyone, in other words, acting in some kind of market. They all have an interest in controlling their appearance to make us believe it is the reality.

John Humphrys Beyond Words How Language Reveals The Way We Live Now Hodder and Stoughton. Great Britain 2006, p. 86-87

see:

http://voussoirs.blogspot.com.au/2015/10/faking-provenance-misuse-of-meaning.html

PRECONCEPTION

Leone Huntsman Sand in Our Souls The Beach in Australian History Melbourne University Press 2001, p.16:

Thus first impressions were filtered through existing preconceptions, starkly revealed in Sir Joseph Banks's description of the people seen from Captain James Cook's Endeavour when it first touched on the Australian continent in 1770:

In the morn we . . . [discerned] 5 people who appeared through our glasses to be enormously black: so far did the prejudices which we had built on Dampier's account influence us that we fancied we could see their Colour when we could scarce distinguish whether or not they were men.

Here Banks refers to William Dampier's unfavourable accounts of the West Australian aboriginal people in published accounts of his landings in 1688 and 1699, and reveals his own awareness of the extent to which perception was influenced by expectation.

see: http://voussoirs.blogspot.com.au/2014/04/seeing-what-we-believe-idyllic-visions.html

THE MUSE - GETTING IT RIGHT

"It can be in the morning, any old time, I wake up with an idea and it starts following you around.

"You go, 'Ah that's good' because you know when it's going to work, it's going to be fruitful.

"Other times you'll get the edge of an idea and maybe it fades away or there's just no way it can be made to serve, you know?

"Then you just, it takes its time and you work on it and if necessary you work on it more than once. I'm known to work on it two or three times before you get it right."

Les Murray

http://www.abc.net.au/news/2015-10-02/les-murray-latest-volume-reflects-on-bunyah/6816714

http://www.lesmurray.org/

JARGON

The world seems to find it necessary to use more and more jargon in general reporting and conversation. It is especially noticed in accounts and discussions on the arts. The ABC TV arts programme presented on 7 January 2017 at 6:15pm had more jargon than usual; indeed, had more unusual expressions than previously encountered, ones that had not been heard before:

"unpicking the tapestry" of one's life;

and

looking at "the fan deck of what you do."

These reminded one of other popular fashionable expressions:

“to unpack an issue,” meaning to analyse it in some detail;

and

“to segue,” meaning to shift to a new topic or activity.

This last term is a favourite of radio announcers. The Italian word is often misspelt as ‘segway’ because of the similar phonetic sounding that is more commonly understood as Segway, the brand of a human transporter.

The parallel is interesting, as the idea of being ‘transported’ is common to both words, but it seems to hold little interest to the radio voices that appear just too cleverly happy with the use of this different, interesting expression.