Nicholas Hedges

Art, Writing and Research

A Victorian Storm

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Whilst researching Jackson’s Oxford Journal, I randomly selected an edition from 1842 in which I found the following:

weather1842

Following on from my last blog and my interest in the perception of time in the past as time passing I’m drawn to this piece which serves, I think, to illustrate the point.

For example, the first line:

“On Wednesday evening last we were visited with one of the most extraordinary storms of thunder and lightning ever remembered.”

Firstly, the words “Wednesday evening last,” pinpoints the storm in terms that are not ‘historical’. It’s not as if we’ve read in a book, “on September 7th 1842, a great storm hit the city.” Rather the event is located in time using a phrase we might use today. It locates the storm in relation to the present – even if that present is September 10th 1842 – and at once feels fresh and contemporary.

Secondly, the phrase “ever remembered,” reminds us, if you pardon the truism, that there was a time before this time. But whereas we know that before 1842 there was 1841 and so on, what this phrase describes is living memory. Again, if we were reading about the storm in terms of its being an historical one, we would know that everyone who experienced it was dead. Reading this article, they are very much alive. Not only that, but the whole of the nineteenth century – and perhaps a part of the eighteen is alive within them too.

It isn’t only this storm which lives within these words, but many others stretching back as far as the late 1700s.

The next description is something with which we have all experienced:

“Shortly after dusk, the lightning appeared in the south and western horizon, and soon became most vivid, blue sheets of lightning following each other in rapid succession, but unaccompanied by thunder.”

That lack of thunder is the punctum of this text. (Ironically, the last time I mentioned punctum in a blog was in an entry entitled ‘Silence‘ about the death of my great-great-uncle, Jonah Rogers.) All the sounds of Victorian Oxford, on that September night in 1842 are contained in that silence. Even within our imaginations, it would seem that the the absence of one sense, heightens all the others. We can sense the approaching storm, feel its presence on the horizon. We can see the muted colours of dusk, muted further still.

Then the thunder comes – “distant peals of thunder” as the writer puts it – which increase until by 9 o’clock, it accompanies every flash. This means of course that the storm was right above the city. The rain falls hard, and with it hail – or “pieces of ice,” which damage numerous properties and the turnip fields of Cowley. By 10 o’clock it was over.

One of the names mentioned in the piece is Sir Joseph Lock whose greenhouse was damaged to the tune of 500 panes of glass. An unpopular man, he built Bury Knowle House in 1800 (the gardens of which feature in another recent blog). Here in Headington, as it was in Cowley, the storm “was frightful” and we can imagine Mr Lock looking out the window of his house as the storm lashed his garden, his face, in the dark midsts of the past, illuminated for a moment by the lightning.

A ‘detonation in the shadows’

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I’ve often thought of history as being like a series of rooms or interiors in which everyday life is played out and conversations turn upon the news – the now historic events – of the day. In contemplating the past, I’ve often turned to a quote from George Lukács who said that ‘the “world-historical individual” must never be the protagonist of the historical novel, but only viewed from afar, by the average or mediocre witness.’ When seeking to empathise with those who lived long ago, I have tried to re-see – and re-feel – historic events in terms of their everydayness, or their nowness; to see the events as a backdrop to the everyday world.

One can imagine a husband and wife sitting down to dinner, talking about the day; what such-and-such a person said about such-and-such another (names which we might find today clinging on to wearied graves, or tangled up in inky knots as unintelligible on the page as death itself); a folded newspaper rests on the arm of a chair, in which the news begins its slow absorption into history. A clock ticks on the mantelpiece.

Last week I read Patrick McGuinness’ memoir, ‘Other People’s Countries’, and came upon this rather beautiful passage:

“When I’m asked about events in my childhood, about my childhood at all, I think mostly of rooms. I think of places, with walls and windows and doors. To remake that childhood (to remake myself) I’d need to build a house made of all the rooms in which the things and the nothings that went into me happened. And plenty of nothing happened too: it’s The Great Indoors for me every time. This house of mine. this house of mind, would be like a sort of Rubik’s cube, but without any single correct alignment or order: the rooms would be continuous, contiguous, they could he shuffled and moved about, so that its ground plan would be always changing. Just as they build for earthquakes or hurricanes, creating buildings that have some give in them, that can sway with the wind or sit on stilts in water and marshland, that can shake to their foundations but still absorb the movement, so the rooms in the house of a remembered childhood take on the shocks and aftershocks of adult life, those amnesiac ripples that spread their blankness along the past. Trying to remember is itself a shock, a kind of detonation in the shadows, like dropping a stone into the silt at the bottom of a pond: the water that had seemed clear is now turbid (that’s the first time I’ve ever used that word) and enswirled.”

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Proxies

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Following on from my last entry I’ve been wondering whether an empathetic link between ourselves and those who fought and died in the First World War can – based on Paul Fussel’s quote regarding “moments of pastoral” (“if the opposite of war is peace, the opposite of experiencing moments of war is proposing moments of pastoral”) – be found in the idea of the garden.

Can the garden – that domestic, pastoral space – become a space of memory and, therefore, experience shared with those who died in the violent landscape of the Western Front?

My grandparents’ garden in Oxford in the late 1970s
One of the main difficulties faced in trying to empathise with individuals who lived and died before we were born is that to think them alive we must think too of our own non-existence (and if we’re imagining our own non-existence we cannot truly empathise). Furthermore, experiences of people such as victims of the Holocaust or World War 1 soldiers are so far beyond our own, it’s impossible, even with a keen imagination, to bridge that divide.

We therefore need a proxy, and that proxy is place. Being in a place where an historic event has taken place can help us empathise, in that we can do so through a shared experience of that particular place or landscape.

This was certainly the case for me at Auschwitz where it was through observing the trees that I could best empathise with the people who were there, even though their experiences were so unimaginably different.

Trees at Birkenau

(One might imagine that a consideration of non-existence might lead to empathy through a shared consideration of death, but as Jean Amery wrote:”Dying was omnipresent, death vanished from sight.”

Non-existence bears only a passing resemblance to death and non whatsoever to dying.)

With soldiers of the First World War it’s also impossible for us to empathise with what they experienced. We can empathise through being in the landscape of Ypres or The Somme – i.e. we can empathise through a shared experience of presentness, of, in effect, being alive – but the fact the landscape looks so different today makes this especially hard.

Mouse Trap Farm c1915 – a place near where Jonah Rogers fell

Paul Fussel’s quote however helps us begin to bridge that divide: the concept of the garden, that pastoral space on a domestic scale, becomes the proxy – a space which we in the present could be said to have shared with many of those who fought in the war.

My Grandparent’s garden is as much a part of the past as the garden in which Jonah (above) is sitting. It’s almost as if the past becomes a single remembered landscape – a garden in which we can find those who lived and died long before we were born.

Me as a small boy with my mum, nan, aunt and great-grandmother (born in 1878)

Chinese Landscape Painting

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I’ve never before considered myself a fan of Chinese art but there have been times (most recently in the British Museum) when I’ve been overawed by a particular work. I refer in particular to early (11th-14th century) landscapes which move the viewer in a way one doesn’t find in the Western landscape tradition until much later on. (Why did it take so long for landscape painting to develop in the West? And why was it such a key part of painting in the Far-East so early on?) Paintings such as that below (Mountain Village in Clearing Mist by Yu Jian – made all the more extraordinary when one considers it was painted around 800 years ago in the mid 13th century), transport the viewer to a time long gone; they reveal – much as with the 17th century Japanese haiku of Basho – a moment long since past; not so much through what they depict but how it is depicted.

If I’ve never been a fan of Chinese painting per se, I have always admired Chinese calligraphy, which is of course, in itself, a form of painting. One can see in the full view of Yu Jian’s painting below, the text on the left hand side.

One can see here how the landscape itself becomes a kind of text, arranged not in straight lines, but in accordance with the serpentine lines of mountain paths, the drifting patterns of mist and the directions of distant sounds carried on the wind.

With works like these, it’s almost as if you see the landscape before the painter himself. We first see the work as a whole (the landscape as a whole), but then, whilst picking through the gestures of the artist, evident enough in the brushstrokes, we see the landscape as it is – or was – revealed. Yu Jian’s painting is not a painting of what was experienced, but rather the experiencing of what was experienced.

There’s a quote I’ve often used from Christopher Tilley. In his book, The Materiality of Stone – Explorations in Landscape Phenomenology, he writes:

“The painter sees the trees and the trees see the painter, not because the trees have eyes, but because the trees affect, move the painter, become part of the painting that would be impossible without their presence. In this sense the trees have agency and are not merely passive objects… The trees ‘see’ the painter in a manner comparable to how a mirror ‘sees’ the painter: that is, the trees like the mirror, let him become visible: they define a point of view on him which renders for him something that would otherwise remain invisible – his outside, his physiognomy, his carnal presence… the trees and mirror function as other.”

Like the trees, the mountains share that agency; they too ‘see’ the painter’ and it’s almost as if the painting becomes a painting, not of Yu Jian looking at the mountains, but of the mountain ‘seeing’ Yu Jian. It’s not the mountain that is made visible on the paper, but the artist’s outside, his physiognomy, his carnal presence.

Absence

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In the Tenth Elegy of Rilke’s Duino Elegies we read:

‘…Our ancestors
worked the mines, up there in the mountain range.
Among men, sometimes you still find polished lumps
of original grief or – erupted from an ancient volcano –
a petrified clinker of rage. Yes. That came
from up there. Once we were rich in such things…’

And gently she guides him through the vast
Keening landscape, shows him temple columns,
ruins of castles from which the Keening princes
Once wisely governed the land. She shows him
the towering trees of tears, the fields of melancholy
in bloom (the living know this only in gentle leaf).
And she shows him grazing herds of mourning
and sometimes a startled bird draws far off
and scrawls flatly across their upturned gaze
and flies an image of its solitary cry….

[…]

Dizzied still by his early death, the youth’s eyes
can hardly grasp it. But her gaze frightens
an owl from the crown’s brim so it brushes
slow strokes downwards on the cheek – the one
with the fullest curve – and faintly,
in death’s newly sharpened sense of hearing,
as on a double and unfolded page,
it sketches for him the indescribable outline.

I’ve read this poem numerous times but on a recent reading, the first and last two lines reminded me of some sketches I made during a visit to Hafodyrynys, a town in Wales where my grandmother was born. My great-grandfather, Elias, used to walk from their house, up ‘the mountain’ as my grandmother called it, to Llanhilleth where he worked in the mine. Following in his footsteps, and walking the path he walked almost every day over 100 years ago, I thought of how the shape of the view had barely changed. I sketched it: an indescribable outline on a double and unfolded page.

Something indescribable is – of course – a thing which defies (or at least seems to defy) description. In my work that ‘thing’ is the ‘nowness’ of a past event. Indeed, if I was to describe what I attempt to do in my work, I would say ‘to walk in the landscape of the past as it is now’.
As a means towards this, I attempt to capture the nowness of the present through single gestures (like the sketches) or a few written words, creating lists of short observations as I walk:

A young boy in a flat cap pulled over his face
A bell tolls
A girl on her computer sits at the window looking out
Blue, yellow and white balloons
Two distant blasts of a train horn made bigger by the stillness of the air
The cackle of a bird

With regards gesture: Rilke said that the “depth of time” was revealed more in human gestures than in archaeological remains or fossilised organisms. The gesture is a “fossil of movement”; it is, at the same time, the very mark of the fleeting present and of desire in which our future is formed.

The concept of a ‘depth of time’ leads me to consider the phrase ‘a distant past’. How can the past be distant (or otherwise) if the past no longer exists? How can we measure that which we cannot empirically observe? My getting up this morning is as much a part of the past as, for example, the death of Richard III, yet of course there is a difference; a scale of pastness. But how can we measure pastness? We can of course use degrees of time, seconds through to years and millennia, but somehow it seems inadequate. For me, pastness can also be expressed through absence (in particular that of people) and it is this absence which the trees express so silently, so eloquently. “William Wordsworth, writing in his Guide to the District of the Lakes, wrote that we can only imagine ‘the primeval woods shedding and renewing their leaves with no human eye to notice or human heart to regret or welcome the change.'”

‘Look,’ says Rilke, ‘trees exist.
The houses we live in continue to stand. Only we
pass away like air traded for air and everything
conspires to maintain silence about us, perhaps
half out of shame, half out of unspeakable hope.’

In his book The Materiality of Stone – Explorations in Landscape Phenomenology, Christopher Tilley writes: “The painter sees the trees and the trees see the painter, not because the trees have eyes, but because the trees affect, move the painter, become part of the painting that would be impossible without their presence. In this sense the trees have agency and are not merely passive objects… The trees ‘see’ the painter in a manner comparable to how a mirror ‘sees’ the painter: that is, the trees like the mirror, let him become visible: they define a point of view on him which renders for him something that would otherwise remain invisible – his outside, his physiognomy, his carnal presence… the trees and mirror function as other.” 
When the painter leaves, it’s as if the trees remember him.

When speaking of distance in relation to the past (the distant past), I think of distance as it’s perceived in the landscape; a measurement defining the space between me and something else. Putting the two together, the ‘distant past’ becomes something internal, carried in relation to the external world; the sum of those absences I carry through the landscape.

Rilke’s description of the Keening landscape reminded me too of the landscapes which I created as a child (see also Maps). These were ‘places’ based on how I perceived the landscape of the past; in particular, its swathes of ancient and unspoiled forests. As Richard Hayman puts it: “woods are poised between reality and imagination…” Whenever I was in a wood – however small – I always experienced it with my imagination.

Which brings me round to recent work I’ve been doing on World War I backdrops.

Seeing the young soldier standing before a bucolic backdrop, one is reminded of the youth in Rilke’s poem being led through the Keening landscape.

For some time, I’ve been wanting to create landscapes based on these postcards, landscapes about the Great War which do not seek to illustrate its horrors but articulate our present day relationship to it. A quote by Paul Fussell is important in this respect:

“…if the opposite of war is peace, the opposite of experiencing moments of war is proposing moments of pastoral.”

The landscape behind the soldier becomes the Keening landscape described by Rilke, a moment of pastoral as described by Fussell. In the right hand image, the soldier has gone; the landscape is one filled with ‘the towering trees of tears, the fields of melancholy.’ It is an image of the past: as Ruskin wrote: a tree “is always telling us about the past, never about the future.” It is an image of absence, a kind of which only the trees can speak.

WWI Portraits: Inside, Outside

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Below are two portraits, each of a soldier about to leave home to fight in what we now know as the Great War.

I’m interested in these two particular pictures because they reveal how differences in their immediate surroundings affect out ability to empathise with them as individuals.

In the first picture, taken in a studio, the soldier is pictured in front of a painted backdrop. In this idealised landscape, the leaves of the trees are out,  the flowers are always in bloom, and behind an incongruous chair a river flows nowhere beneath a bridge. In the second picture the trees are bare, there are no flowers and a path leads to the rear of what appears to be a garden.

In the first picture, the soldier could almost be an actor standing on a stage. In the second, the soldier is – one assumes – at home, although in a sense, he too is playing a part. His however is a picture of departure; an image pregnant with the weight of all we know was about to befall him and thousands like him. The image of the soldier standing in the studio, tells me only about that time between the shutter’s opening and closing. There is no sense of an entrance or indeed an exit – whereas with the second image, one can imagine the soldier standing in place, then leaving once the picture was taken.

I can empathise with the second soldier much more readily because I know what it’s like to stand in a garden in winter. Somehow, the fact the trees are bare, along with the hedge running the length of the garden helps me make a connection. The branches and twigs are stark, vivid, real. With the first soldier, the backdrop is a fantasy and connecting with him is like trying to connect with someone else’s dream.

The main difference between the image above and those below is that in all those below I can feel the scene I’m looking at. I can almost hear it.

It was, I think, taken as the sun came up in the morning or as it set in the late afternoon…

You can almost feel the dampness of the grass and smell the earth…

Looking at it, I’m reminded of a photograph from my own childhood (below), taken in the winter of 1984.

Sukey and Her Ball
The bare cherry tree at the bottom of the garden echoes the tree in the one above (as does, in some respects, the path). I can clearly remember the dog (Sukey) and the places beyond the limits of the photograph; the image – and my memory – opens out like a flower. 
The same is true in part of the image of the soldier standing in his own garden; his world opens out, not in terms of the surroundings beyond the limits of the picture (the gardens of his neighbours for example) but rather the history of the war about to be played out. I know what happened on an historical level, but now I can imagine this war from a different angle; from that of this small patch of ground in an undisclosed part of the UK; from the perspective of this particular soldier in the cold, milky light of a winter’s morning or afternoon.
I look at his image not only with my eyes but with my body – with an embodied imagination. I use my own memories to ‘colour in’ this image taken almost a hundred years ago, not in terms of green for grass, blue for sky etc. but in terms of the cold, the sharpness of the temperature. With the the soldier in the studio, there is very little to support any sense of an empathetic connection. His image is, a sense, just that – an image; one no different to the painted backdrop in front of which he stands. 

Moments

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Following on from the completion of my text map (which I’m thinking of as a map of an individual rather than a place) I remembered this photograph which I bought in a junk shop, which seems, visually, to capture the idea of the texts. The photograph (below) dates from the 1920s.

Junk Shop Photograph

One can imagine what someone doing the same thing as me might have written had they walked through this scene:

A woman walks quickly over the road
Two men chat on the pavement
A cyclist passes
‘Hovis Teas’
Parked cars

Movement, Knowledge and Description

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Having read Tim Ingold’s book ‘Lines – a Brief History‘, I downloaded another of his books entitled ‘Being Alive, Essays in Movement, Knowledge and Description‘ as the title seemed to suggest it would be of interest to me insofar as my work on empathy and the past has found itself returning time and again to ideas of movement and knowledge; empathy is, I believe, an augmented discourse between bodily experience and knowledge, and my aim as an artist is to articulate empathy through the description of this conversation between individuals and the landscape.

“It is by moving that we know, and it is by moving, too, that we describe,” writes Ingold early on in the book, which seems to bode well for my research and my search for the form that on an artistic level my research should take .

I’ve recently been working with the form of the folded map, inspired as I’ve written before by an old trench map which I recently purchased. In particular, I’m interested in the folds of the map, the creases which show that the map was used and in the possession of an individual. In ‘Lines – a Brief History‘ Ingold draws a parallel between creases in materials such as paper and the creases one finds on the palm of your hand which reinforces the connection between owner and object.

I’ve been wondering how I can develop this idea. I’ve already completed a ‘text map’ based on observations made over the course of several walks (below) but I want to develop the idea graphically as well.

I thought about the concept of a map and what the aesthetic of the folded paper alludes to. I came up with the following:

  • the idea of a specific place or of place in general
  • the sense of that place – through the map object – as belonging to an individual
  • the idea of the individual
  • the idea of movement in and through a place whether in the past, present or future
  • the idea of movement preserved in the folds

What I want to do is articulate the idea of empathy as a discourse between bodily experience and knowledge. The text map above is a document of bodily experience which when written down and presented as a ‘map’ becomes knowledge which other individuals could theoretically use. Its shape and its folds allude both to the idea of place and of possession (the concept of an individual as a place is something else which I’ve been exploring over the past few years). But what about the circular nature of experience and knowledge?

The fact is, when we think about the past, we can only ever build a picture through tiny fragments – whether pieces of pot, miscellaneous artefacts like coins, pieces of text, letters and anecdotes (unfolding through enfolding). Each of the phrases on my text map is a fragment from which the wider picture can be extrapolated, just as with a fragment of pot, one not only builds an image of the pot but extrapolates the wide world to which it once belonged.

Bartlemas Chapel Excavation

The piece of pottery has something in common with the phrase: “leaves drowned in disappearing puddles”which I noted on one of my walks. It is also interesting that when I found the above piece of pottery, I also discovered – almost at the same time – a leaf, which was almost identical in colour. The transient nowness of the leaf then, serves – through its colour – to articulate the idea of the fragment of pot as being similar to the fragment of text.

Map Work

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I’ve almost completed my map of observations made during a number of walks over the past few weeks and am now looking to see how I can progress this line of work.

The paper shown above has started to soften, from being carried for so long in my pocket and being held in my hand as I walk. It’s started to feel almost like material. I like the way too that it’s acquired those tell-take signs of wear and tear; dog-eared corners, rips and holes and creases.

On the reverse, you can see the selotape used to keep it all together, indeed there is something about this side which I really like.

I like the idea of these pieces becoming maps of individuals rather than just a place, while at the same time representing people as places – or at least the product of places. I like the idea of them becoming patterns, such as clothing patterns, again giving a sense of the individual.

Another part of this process has been the recording of my walks using GPS. I have, for this work, been putting them all together in one image.

In our minds, when we think about our own past journeys, there is little sense of space, i.e. the physical space between the places in which we made those journeys. Everything is heaped together. Time, like physical space is also similarly compressed. All the walks I’ve made for this work therefore are heaped one on top of the other, with little regard to their geography or temporality. The past with which I seek to identify is also like this. Geography and time are compressed. Everything is fragmentary.

In any given place – for example, Oxford – we can, as we walk down an ancient road, follow the (fragmentary) course of a life lived centuries ago. But walking down another road, we turn and pick up the fragment of another life. And so on and so on.

It is this fragmentary nature of past time, and its compression of time and space, which makes it sometimes hard of for us to empathise with anonymous individuals who lived in the distant past. To make sense of the fragments, we need to see them in the context of the present – in the nowness of the present. By doing this, we can begin to unpick these matted strands of time and space.

History is the attempt to make sense of the fragments left behind by time – to construct a narrative of events with a beginning and an end. It has a point A and a point B, between which the narrative weaves a path, much like a script, novel or score. What I’m interested in however are those fragments, not as parts of a narrative progression, but as fragments of a moment in time – a moment which was once now. As I’ve written before:

Access to the past therefore comes…  through the careful observation of a part in which the whole can be observed. As Henri Bortoft writes in The Wholeness of Nature – Goethe’s Way of Seeing; ‘…thus the whole emerges simultaneously with the accumulation of the parts, not because it is the sum of the parts, but because it is immanent within them’.

Consider the span of an hour, and imagine a city over the course of that hour with everything that would happen throughout that period of time; history with its refined narrative thread, is rather like a line – a route – drawn through a map of that place. The line delineates space (in that it starts then ends elsewhere) but we know nothing of what happens around it – the mundane, everyday things which make the present – now – what it is. In my walks I capture moments, observations of mundane things happening around me as I walk.

For example:

A man talks holding his hat
A flag flies, fluttering in the growing wind
The next bus is due
A car beeps
Amber, red, the signal beeps
The brakes hiss on a bus

One could argue that these observations still represent a linear sequence rather than being fragments of a single moment in time. However, reading them, one does get a sense of the nowness of the past. The route as drawn by the GPS represents the narrative thread (history) whereas the text represents the individual moments from which the narrative is constructed.

Imagine if someone had done the same in 1897 at the time of last Diamond Jubilee.

A man talks holding his hat
A flag flies, fluttering in the growing wind
Suddenly, 1897 would seem there within our grasp. We could take any observation and extrapolate the wider scene around it. Below is a photograph taken in Oxford in 1897.

© Oxfordshire County Council

We get a sense of the nowness of a past time from images such as that above, but as Roland Bathes states, time in photographs is engorged. It doesn’t move. With the work I’ve made above however, the immediacy of a past time is captured, but, unlike photographs, is fluid. And it is this fluidity which is crucial to an empathetic engagement with the past. For the nowness of the present isn’t static, but rather flows within us and around us.

The following text from Robert Macfarlane’s ‘The Wild Places,’ interested me a great deal in light of what I’ve written:

“Much of what we know of the life of the monks of Enlli and places like it, is inferred from the rich literature which they left behind. Their poems speak eloquently of a passionate and precise relationship with nature, and of the blend of receptivity and detachment which characterised their interactions with it. Some of the poems read like jotted lists, or field-notes: ‘Swarms of bees, beetles, soft music of the world, a gentle humming; brent geese, barnacle geese, shortly before All Hallows, music of the dark wild torrent.'”

Old Sky

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In response to my last blog entry, I remembered a painting by Howard Hodgkin which seemed to echo what I had written. It’s called ‘Old Sky’ and it’s a painting which, for me, is about the idea of that continuous cycle of time; of many cycles (single days) embedded in the cycle of years (which in terms of the pottery shard becomes a cycle of centuries).


The painting is an image of the end of a day and the remembered image of hundreds of days lost to memory and beyond. It’s about the act of remembering and the way the paint is applied to the frame becomes an attempt to reach beyond the limits of memory, to live again in the world when the memory was first formed. It’s almost frantic; an attempt not to forget what will certainly be forgotten. The frame remains intact, an acknowledgement perhaps that to relive a time that’s passed is impossible; that all that remains, inevitably, is a fragment of what has been.

As I alluded to in my blog, the relationship between colour and movement interests me a great deal and with this painting we have both colour and movement;  movement when the painting was made and the movement of the act of remembering itself. For me, this reflects the idea of the cycle of a day and its relationship to the cycle of centuries; the relationship between the leaf and the pottery shard found during the dig. When I look at the pottery shard (below) I try to picture the world from which it has come. It’s as if the edges of the shard are like the edges of the painting, and while we can’t return to the world from which the shard has come, we can with the aid of the present attempt to imagine it.

I wrote in my last blog entry how when I dug the shard out of the ground, the colours at once melted back into the world from which they’d been estranged. This idea serves to illustrate that of moving beyond the frame or the edges of the shard in an attempt to re-imagine the past; how the act of remembering is as much to do with the body as the imagination – how it’s a fusion of the two; a product of an embodied imagination; one which moves in the world just like those with whom we seek to empathise.


Leaf and Shard

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Out of a small pile of earth, greyish-brown in colour, a piece of brightly glazed pottery appeared as I scraped with my trowel. Although only a few centimetres across it was nonetheless striking given the colours of its glaze; an orangey-yellow and warm reddish-brown, as vivid perhaps as when it was a whole piece of pottery in use however many centuries ago.


Colour, in this example, becomes for me a vehicle for a more empathetic engagement with the past (a theme central to my work). The colour of the sky, the apples on the trees, the trees themselves and the grass were one with the colours of this small fragment of pottery, which until that moment had remained hidden for (perhaps) hundreds of years. It was as if, rather than a shard of pottery, a piece of colour (or colours) from a day hundreds of years ago had lain buried in the soil; colours which at once melted back into the world from which they’d been estranged so long .

Pulling this shard from the almost monochromatic soil, was like looking at an old black and white photograph, where one imagines colour then movement. And looking up at the chapel, at the world moving all around me, I could, in that split second, glimpse the mediaeval past, acknowledging that that distant time was (although very different) just like the world today; there were colours and movement, experienced by individuals just like me and whoever had used whatever the fragment had once been a part of.

A little later as I continued to dig, I found a leaf inside my trench which had blown in from the side. The colours were very similar to that of the pottery (although they have darkened since). And once again this link between the past and present came to the fore. I was thrown back to a mediaeval autumn and imagined autumn in that very spot centuries ago. Like a chain reaction, I imagined the buildings, the road nearby, the walk into town. What was Oxford like at the time as the world moved towards the winter?


This single leaf (pictured above) is pregnant with the passage of time, the unrelenting march of time through another year, towards its end. The colours are like a sunset; the end of a year, the end of a day. But after night comes morning and after winter, the promise of spring. This idea of a continuous cycle seems embodied in both the leaf and the shard. One is young, the other very old – they turn or move in different ‘orbits’ – but nonetheless, in their colours, they have something in common; something I have in common with the individual who owned the pottery (from which the fragment comes) centuries ago; that is, we are part of the same world.

Everyday Surveys

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An area in which I’m interested is the idea of the past as having once been the present – an obvious point maybe, but often a more empathetic engagement with the past is made more difficult by the way in which history is packagaed or received – as a story with a beginning, a middle and an end. It’s almost as if those whom it concerns are characters in a work of fiction, whose actions are somehow predetermined.

Of course all historic events and the actions comprising them were made as part of an everyday world; that’s not to say major events such as war are ‘everyday’, but that they’re set against a backdrop of ‘everydayness.’

Having carried out a Plane Table Survey, I wanted to find a way of surveying the everyday diagrammatically. I’ve made everyday ‘surveys’ before in the form of lists but the images below are an attempt to articulate the everyday – as I’ve said – visually.

Everyday Surveys

Everyday Surveys

Everyday Surveys

Windows, Bicycles and Catastrophe

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Windows in images are, as I’ve discussed previously, evidence of people living their lives without a thought for the subject or subjects in the photograph. This entry examines a number of details taken from photographs of Oxford at the beginning of the 20th century.

This detail below, from a view of the High Street taken in 1907, shows the open windows of what was then the Mitre Hotel.

Perhaps these windows were opened by guests visiting the city over 100 years ago, or perhaps by maids in preparation for their visit. But what was taking place behind these windows when the photograph was taken? What conversations were being had? As I’ve said above, whatever they were and whatever was happening within, the open windows serve to give life back to a place from which the photograph was taken. The rooms become portals to unseen parts of the image, not just in the rest of the city, but rather the wider world. It is perhaps then, rather appropriate, that this image shows a hotel.

The image above, taken from a photograph of 1909 (amazing how we can just skip a couple of years) is particularly interesting, in that as well as being open, we can also see clear reflections within the window’s glass. This window serves again to take us beyond the boundaries of the image, into its hidden interiors, from where we might look upon that view reflected in the window. The same can be said to some degree about the image below, also from a photograph of 1909.

As an aside, it’s interesting how these two images, because they were taken in the same year, constitute in our mind’s eye a single moment; the year (in this case 1909) becomes just that – a moment in time. But what period of time separates the photographs from which these details are taken? Is it minutes, hours, days, weeks or several months? What happened between the taking of one picture and the other?

In the detail below (from a photograph of 1907)  my eyes are drawn to the the bicycle; not the make or the style, but the way it seems to reveal the presence of time, or rather an inconsequential moment in time. For me, it’s in these everday, unremarkable moments that the past is revealed – where history really comes alive.

Of course the man in the foreground looking at the camera, and those people walking up the High Street are subjects of a particular moment (cameras are, Barthes beautifully put it, ‘clocks for seeing’), but there’s something about the bicycle which expresses it better. Below is another a detail from a photograph of 1911. Taken again in the High Street, a few metres back from the one above, Carfax Tower in visible the distance.

In the image below, something in the window of a shop on the High Street in 1909 has caught they eye of the man looking in as well as the two men walking towards him. The man with his hands in his pockets also describes a specific moment in time; the way he’s standing seems to suggest that he’s just that second stopped; something very different to being ‘stopped’ – as in the case of the two men walking – by the shutter of the camera. But again it’s the bicycle parked at the side of the road which, for me, best describes the moment; or more accurately, its continuity – its place in a passage of time. Even though the two men walking have clearly come from somewhere and will no doubt go somewher else, the bicycle is still much the better way of representing a moment within the passage of consectuive moments, both before and after.

But why is this the case?

One might assume that in a photograph there’s no better means of indicating someone’s presence than someone’s image. The detail above shows such a person on the right. But somehow, the bike and the absence of its rider are more indicative of presence than the man we can actually see, just as it is – as I’ve described above – a better indicator of a single moment in a wider sequence of moments.

In Camera Lucida, Barthes writes:

“I observe with horror an anterior future of which death is the stake… I shudder… over a catastrophe which has already occurred. Whether or not the subject is already dead, every photograph is this catastrophe.”

Forgetting the bicycle for a moment and looking instead at the man in the photograph, one knows that he is dead. His frozen pose alludes to this anterior future of which Barthes speaks. He also writes:

“In the photograph, Time’s immobilisation assumes only an excessive, monstrous mode: Time is engorged…”

The idea of time engorged conjures up apocalyptic images of disaster; Time not able to proceed but growing nonetheless, swelling within the frame of the picture, the world shaking as it struggles to chew and to swallow. The man in the picture above must and will fall victim to this catastrophe (he must and will die), but the man who’s left his bicycle (and as such the photograph) will instead be sure to survive.

I’d assumed it was the act of leaving the bicycle which gave the bicycle its status in the photograph; the fact that whoever left it would be sure to return and pick it up in a matter of seconds or at most minutes; that it was the idea of these few moments which countered the blurring of time I described above (where entire years can implode to fit the space a second – which itself alludes to the idea of engorged time). But in fact, I believe it’s the rider’s escape from the photograph which instills in them – the bicycles – their appeal to the viewer.We know the rider must be somewhere and it’s as if he’s still there; as if the moment from when he left his bike (for example in 1909), to picking it up again is still ongoing.

The detail above is taken from a photograph of Cornmarket in 1889. Looking at the entire image, one can see that all the buildings shown have since been demolished, and as sad as this is when one sees what stands there now, one doesn’t find it hard to imagine. Buildings are demolished all the time – it’s a fact of life. But when looking at the detail above, with its open window, it seems less conceivable that it’s since been destroyed, that it no longer exists.

Such a thought doesn’t occur however when I look at images of people.

The image above is a detail from the same photograph. Like the building they stand against, all these men are gone. But this, unlike with the detail of the window, does not strike me as inconceivable in any way; quite the opposite. Perhaps it’s the open window which makes the building’s demise (or non existence) seem so unlikely. The open window is indicative of life, of the everyday aspect of life. Who would open a window in a building set to be demolished? But then, who would dress and pose for death?

Above, Cornmarket 1907. Another rider has escaped impending disaster.

Also Cornmarker 1907. A group of people talk at the southern end, nearest to Carfax. Their clothes (particularly those of the women) position them unequivocally in the time in which they lived.

A number of questions come to mind as I look at them and the scene around them. What are they talking about? What were the hot topics of the day? Where is the woman pushing her bike? (Wherever it is, it’s too late to escape the imminent catastrophe). In this image however, that which captures my interest above all is the rain on the pavement.

Just as shadows give life to a photograph (without the sun beyond the frame of the photograph there can be no shadows within it) so puddles and reflections on wet pavements point to a time before the photograph was taken and, – like shadows with the sun – to the clouds above and beyond the gaze of the lens. Barthes declares that “the photograph is without a future” and while this might be the case, there’s is no doubt they have a past.

Sometimes, photographs (without shadows, puddles, windows open and closed) can look flat and lifeless, as if they’re merely constructions (tableau vivant) designed in their entirety, as counterfeits for the reality they purport to be. They have no future, but, more importantly perhaps, no past. The rain in the photograph above however counters this; it gives the photograph its validity, it is a recognisable sign that something came before.

The detail above is taken from the same picture (Cornmarket 1907), and, rather sentimentally perhaps, I was drawn to the rocking horse in the window. One can’t help but wonder what happened to this somewhat peripheral object (peripheral in terms of the overall photograph). I can well imagine it languishing in some dusty attic, forgotten, even broken… although, of course it might be in very rude health, respected as an old family heirloom. And herein lies its point of interest. Whatever its current state – if indeed it still exists – here, in the picture, it’s yet to occupy the mind of the person to whom it belonged. It’s yet to form the memories which that person would have carried with them throughout their life, memories which they might have passed down and which might, to this day be talked about. Perhaps this rocking horse no longer exists as a physical object, but maybe somewhere, it continues to move in words, written or spoken.

Ancient Reflections

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I went to the Ashmolean Museum today and found myself literally in the surface of an Athenian, black-glazed hydira (water-jar) dating from around 400 B.C. My reflection in the glaze became for a moment a part of its design and I wondered as I looked at my silhouette, who else had become a part of its fabric over the course of the last two millennia?

Zuleika Dobson

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It was through reading E.M. Forster’s lectures (collected in a book entitled ‘Aspects of the Novel’ and first published in 1927) delivered under the auspices of Trinity College, Cambridge, that I first came across a reference to Max Beerbohm’s satirical novel Zuleika Dobson. In particular it was a passage quoted by Forster as ‘this most exquisite of funeral palls… Has,” he goes on to say “not a passage like this a beauty unattainable by serious litertature?” The answer to that is in some respects yes and below is that very passage:

“Through the square, across the High Street and down Grove Street they passed. The Duke looked up at the tower of Merton… Strange that tonight it would still be standing there, in all its sober and solid beauty – still be gazing over the roofs and chimneys, at the tower of Magdalen, its rightful bride. Through untold centuries of the future it would stand thus, gaze thus. He winced. Oxford walls have a way of belittling us; and the Duke was loth to regard his doom as trivial.

Aye by all the minerals we are mocked. Vegetables, yearly deciduous are far more sympathetic. The lilac and laburnum making lovely now the railed pathway to Christ Church Meadow were all a-swaying and a-nodding to the Duke as he passed by – ‘Adieu, adieu your Grace,’ they were whispering. ‘We are very sorry for you – very sorry indeed. We never dared suppose you would predecease us. We think your death a very great tragedy. Adieu!”

The premise of the novel concerns the arrival into Oxford of the beautiful Zuleika Dobson, a woman of such beauty, any man who sees her cannot help but fall in love.

“To these Emperors, for whom none weeps, time will give no surcease. Surely, it is sign of some grace in them that they rejoiced not, this bright afternoon, in the evil that was to befall the city of their penance.”

Broad Street

The problem is that Miss Dobson herself cannot love any man who loves her in return and so, having fallen in love with the brilliant Duke of Dorset, her love is immediately lost on hearing of his reciprocal feelings. Spurned, there is only one course of action left to the Duke and that is suicide by drowning in the Isis during Eights Week. But such is the esteem in which he’s held, and such is the love every undergraduate holds for Miss Dobson, that almost the entire undergraduate population of Oxford plunges into the river and is lost.

Taking the plaintive tones of the passage above and some other extracts of the novel, I assumed (not recalling the date of its first publication) that Beerbohm’s novel was something of an allegory about the lost generation of the First World War, of the lost innocence of Edwardian Oxford. However, the novel was first published in 1911, and as such, the book is not unlike the pair of black owls which perch on the battlements of the Duke’s ancestral home and foretell of his death.

“Young Oxford! Here, in this mass of boyish faces, all fused and obliterated, was the realisation of that phrase. Two or three thousands of human bodies, human souls? Yet the effect of them in the moonlight was as of one great passive monster.”

Just after reading the novel, I started reading again Peter Vansittart’s survey of the First World War, Voices From the Great War. Comprising quotes, poems, letters and so on, the book paints a picture of the war through the long lost contemporaneous voices. I first bought the book following a visit made to Ypres and turned to it again having received a gift of almost 200 postcards from the time of the Great War.

World War 1 Serviceman

Taking the three together – Beerbohm’s novel, the postcards and the quotes – one begins to read the absurd fantasy of Zuleika Dobson in an altogether different way. We have all seen images of men cheerfully marching to the Front, waving their hats and shouting, and when one reads of the mass (almost cheerful) suicide of all the young men in the novel, one cannot help but compare.

“There was a confusion of shouts from the raft of screams from the roof. Many youths-all the youths there-cried ‘Zuleika!’ and leapt emulously headlong into the water. ‘Brave fellows!’ shouted the elder men, supposing rescue-work. The rain pelted, the thunder pealed. Here and there was a glimpse of a young head above water-for an instant only.
Shouts and screams now from the infected barges on either side. A score of fresh plunges. ‘Splendid fellows!'”

And from Vansitartt’s book…

“The enormous expansion of wealth in the peaceful years between 1908 and 1914 brought not happiness but fear, and fear so powerful that it could be expressed only in images of fear and destruction. When war came, it was almost universally accepted as something foreseen and foretold. Even those who loathed the notion of it acquiesced in it as inevitable, and it is not foolish to conclude that what ultimately brought the war was not the ambitions and fears of Germany, but a death-wish in the peoples of Europe, a half-conscious desire to break away from their humdrum or horrifying circumstances to something more exciting or more exalted.” C.M. Bowra

“War might drive a man till he dropped: it could be a dangerous and bloody business; we believed, however, that it still offered movement, colour, adventure, and drama. Later, when the murderous, idiotic machinery of the Western Front was grinding away, of course all was different.” J.B. Priestly

Of course it was different – the reality of the situation. And having turned the last few pages of Beerbohm’s novel, I wondered what it would have looked like, all those dead young men lying prone in the waters of the Isis.

Diaries, Lists and Haiku

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Last night I watched Chris Marker’s film ‘Sans Soleil’ or ‘Sunless’, and having watched it, downloaded the text from the film. There was one passage in particular which interested me which was as follows:

“He spoke to me of Sei Shonagon, a lady in waiting to Princess Sadako at the beginning of the 11th century, in the Heian period. Do we ever know where history is really made? Rulers ruled and used complicated strategies to fight one another. Real power was in the hands of a family of hereditary regents; the emperor’s court had become nothing more than a place of intrigues and intellectual games. But by learning to draw a sort of melancholy comfort from the contemplation of the tiniest things this small group of idlers left a mark on Japanese sensibility much deeper than the mediocre thundering of the politicians. Shonagon had a passion for lists: the list of ‘elegant things,’ ‘distressing things,’ or even of ‘things not worth doing.’ One day she got the idea of drawing up a list of ‘things that quicken the heart.’ Not a bad criterion I realize when I’m filming; I bow to the economic miracle, but what I want to show you are the neighborhood celebrations.”

As part of my residency at OVADA, I spent a long time compiling lists of things I’d seen on a particular walk around the city centre and so this extract intrigued me because of my own efforts in the art of list making. There is something about the mundane that is more telling in respect to the bigger picture of the past than anything one might find in the pages of a history book.
The beginning of the film deals with this very fact:

“I’m just back from Hokkaido, the Northern Island. Rich and hurried Japanese take the plane, others take the ferry: waiting, immobility, snatches of sleep. Curiously all of that makes me think of a past or future war: night trains, air raids, fallout shelters, small fragments of war enshrined in everyday life. He liked the fragility of those moments suspended in time. Those memories whose only function it being to leave behind nothing but memories. He wrote: I’ve been round the world several times and now only banality still interests me. On this trip I’ve tracked it with the relentlessness of a bounty hunter. At dawn we’ll be in Tokyo.”

As one might guess from the extract above, the film had a predominantly Japanese theme, and I was reminded of the Haiku I wrote last year. Most of them were, on reflection, not particularly good, but there were a few which took me almost instantly back to the time they were written. I could remember everything about the time they were written and, more importantly, why they were written.Here are just a few.

In a vague garden
In the morning’s smallest light
The first bird’s singing

Insomniac bird
Sings though we should never know
This dark melody

The moon was a blur
On a long lost photograph
A timeless second

The cat spies the birds
While they look down from above
And I watch them all

Secrets of the deep
Are whispered by the Snowdrop
Missing its flower

Just for a moment
I swapped places with a cat
Sitting on the wall

Incongruous field
A horse without a rider
Stands like a shadow

The painted subway
A crow hovers on the wind
I think of angels

The tall girder-cross
Lone man sits in a cafe
She can’t stand his kiss

The sudden trees have
Grown before the constant gates
The violent field

I was listening to a discussion programme on ‘Diaries’ and in particular, what makes a good diary. I, like many people have tried keeping a diary or journal and actually managed to sustain one for about 10 years, between 1989 and 1999. Much of it, is of course of no interest to anyone else but me, and even then, the greater part of the entries are a little mundane (and not mundane in a good way – as described above). What was agreed, during the conversation, was that what makes a diary interesting is not what the author thinks, but rather what they see. It is again the small details which help to build the bigger picture of the time. Of course, this is by no means a rule, and there are many exceptions where the good and the great have opened their hearts and inspired nothing less than awe. But these are exceptions.

Turning back to Haiku, I read the following in a book (On Love and Barley) on the great Haiku poet, Basho (1644-1694) :

“So the poet presents an observation of a natural, often commonplace event, in plainest diction, without verbal trickery. The effect is one of spareness, yet the reader is aware of a microcosm related to transcendent unity. A moment, crystallised, distilled, snatched from time’s flow, and that is enough. All suggestion and implication, the haiku event is held precious because, in part, it demands the reader’s participation: without a sensitive audience it would appear unimpressive. Haiku’s great popularity is only partly due to its avoidance of the forbidding obscurities found in other kinds of verse: more important, it is likely to give the reader a glimpse of hitherto unrecognised depths in the self.”

There are two lines in the above which interest me the most. Firstly, the reference to a commonplace event, and secondly, the suggestion that the poems demand the reader’s participation. It is by sharing a moment that we become a part of that time which has long since passed.

The following is one of Basho’s haiku as printed in the book:

Old pond
leap-splash-
a frog.

In terms of taking us back to a moment, the three lines above do just that. It isn’t necessarily that we see the pond, see the frog, the poet, but rather that we experience a second or so of the seventeenth century as if it were happening now.

© Nicholas Hedges 2006-20

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