Nicholas Hedges

Art, Writing and Research

The Past in Pastoral

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July 1st 2016 will mark the 100th anniversary of the infamous Somme offensive. Having already made a lot of work about World War I, I want to mark this anniversary with some new pieces, working around the theme of ‘shared moments of pastoral’.

There have been numerous starting points which, in no particular order, I will outline below.

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

“Here in the back garden of the trenches it is amazingly beautiful – the mud is dried to a pinky colour and upon the parapet, and through sandbags even, the green grass pushes up and waves in the breeze, while clots of bright dandelions, clover, thistles and twenty other plants flourish luxuriantly, brilliant growths of bright green against the pink earth. Nearly all the better trees have come out, and the birds sing all day in spite of shells and shrapnel…” Paul Nash

‘The next day, the regiment began the long march to the Front. In the heat of early summer, nature had made attempts to reclaim the violated ground and a deceptive air of somnolence lay on the landscape. “The fields over which the scythe has not passed for years are a mass of wild flowers. They bathe the trenches in a hot stream of scent,” “smelling to heaven like incense in the sun.” “Brimstone butterflies and chalk-blues flutter above the dugouts and settle on the green ooze of the shell holes.” “Then a bare field strewn with barbed wire, rusted to a sort of Titian red – out of which a hare came just now and sat up with fear in his eyes and the sun shining red through his ears. Then the trench… piled earth with groundsel and great flaming dandelions and chickweed and pimpernels running riot over it. Decayed sandbags, new sandbags, boards, dropped ammunition, empty tins, corrugated iron, a smell of boots and stagnant water and burnt powder and oil and men, the occasional bang of a rifle and the click of a bolt, the occasional crack of a bullet coming over, or the wailing diminuendo of a ricochet. And over everything, the larks… and on the other side, nothing but a mud wall, with a few dandelions against the sky, until you look over the top or through a periscope and then you see the barbed wire and more barbed wire, and then fields with larks in them, and then barbed wire again.”

As the torrents of machine-gun bullets ripped through the grassy slopes up which the British troops were advancing, the smell of an English summer – fresh cut grass – filled the air. For thousands it would be the last scent they would ever smell.’ Neil Hanson 

“There was utter silence, broken only by the twitterings of the swallows darting back and forth.” Filip Muller on the murder of a friend in Auschwitz

World War 1 Serviceman
WW1 Backdrops

Trench Map 1916
My Invented World - Ehvfandar

With love from ‘A’ – 100 Years on

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With the centenary of the start of World War I (August 4th) almost upon us, today’s date is no less significant. 28th June 1914 was the day on which Archduke Franz Ferdinand was assassinated in Sarajevo, thus precipitating a chain of events which was to lead to the chaos and carnage of World War I.

The postcard shown below (both front and reverse) was written on that day, exactly 100 years ago.

Mine the Mountain 2

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Postcards are a kind of conversation, inasmuch as they’re a connection between two places; one that’s unfamiliar and one that’s known. That’s not always the case of course, but their form’s a framework – a metaphor – with which I try to engage with the past.; to find its lost, anonymous individuals. ‘The Past is a foreign country’, wrote the author L.P. Hartley in the first line of his novel The Go-Between. Whatever information we receive about that place, whether in writing, an object, a painting or a photograph, it comes like a postcard from a foreign shore.

Postcards are fragments, pieces of a world which has vanished, often carrying information of little or no consequence. In the translator’s foreword to The Arcade’s Project, Walter Benjamin’s ‘monumental ruin,’ we read:

“It was not the great men and celebrated events of traditional historiography but rather the ‘refuse’ and ‘detritus’ of history, the half concealed, variegated traces of the daily life of ‘the collective,’ that was to be the object of study.”

The ‘collective’ is represented in this exhibition by the sheer number of postcards and the pictures which they make when grouped together as a whole. What their component images say, echoes my attempt to find the individual so often subsumed, both in unimaginable numbers and the history which we read in books or know through film and television.

In photographs we often come closest to finding individuals when – ironically – they’re distant, when they’re blurred and unaware of the picture being taken. These are genuine moments of history. With words, it’s often the smallest of details which brings the past alive, for in these parts the whole of the time from which they’re now estranged is immanent.

Tom Phillips, in the preface to his book ‘The Postcard Century’ writes that with postcards:

“High history vies with everyday pleasures and griefs and there are glimpses of all kinds of lives and situations.”

High history sits in every word, even in the ‘x’ of a single kiss. Or the words in the postcard below; prices for Train, Ale and Fags.

Reverse WW1 Postcard

A postcard too is often the physical trace of a journey, one connecting the dots from the place in which it was posted to its final destination. But this destination’s never really reached, and as such, a conversation which may have begun 100 years ago, is never finished. We read the words today, written before we’d ever the hope of existing, sent by those who don’t exist anymore.

The images in this exhibition are not ‘genuine’ postcards per se, but they are (for the most part) postcard-sized, inspired by a collection dating from the First World War. It’s the idea of the part (the individual image) as being a part of a whole which interests me and the whole being immanent in the part, just as humanity is immanent in every individual.

Invisible Cities

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Distance

“Irene is a name for a city in the distance, and if you approach, it changes. For those who pass it without entering, the city is one thing; it is another for those who are trapped by it and never leave. There is the city where you arrive for the first time; and there is another city which you leave never to return. Each deserves a different name; perhaps I have already spoken of Irene under other names; perhaps I have spoken only of Irene.”
Threads

“Also in Raissa, city of sadness, there runs an invisible thread that binds one living being to another for a moment, then unravels, then is stretched again between moving points as it draws new and rapid patterns so that every second the unhappy city contains a happy city unaware of its own existence.”
Postcards

“Beware of saying to them that sometimes different cities follow on from one another on the same site and under the same name, born and dying without knowing one another, without communication among themselves. At times even the names of the inhabitants remain the same, and their voices’ accent, and also the features of the faces; but gods who live beneath names and above places have gone off without a word and outsiders have settled in their place. It is pointless to ask whether the new ones are better or worse than the old, since there is no connection between them, just as old postcards do not depict Maurilia as it was, but a different city which, by chance, was called Maurilia, like this one.”
Measurements

“The city does not consist of this but of relationships between the measurements of its space and the events of its past; the height of a lamppost and the distance from the ground of a hanged usurper’s swaying feet; the line strung from the lamppost to the railing opposite and the festoons that decorate the course of the queen’s nuptial procession; the height of that railing and the leap of the adulterer who climbed over it at dawn; the tilt of a guttering and a cat’s progress along it as he slips into the same window; the firing range of a gunboat which has suddenly appeared beyond the cape and the bomb that destroys the guttering; the rips in the fish net and the three old men seated on the dock mending nets and telling each other for the hundredth time the story of the gunboat of the usurper, who some same was the queen’s illegitimate son, abandoned in his swaddling clothes there on the dock… As this wave of memories flows in, the city soaks it up like a sponge and expands. A description of Zaira as it is today should contain all Zaira’s past. The city, however, does not tell its past, but contains it like the lines of a hand, written in the corners of the streets, the gratings of the windows, the banisters of the steps, the antennae of the lightning rods, the poles of the flags, every segment marked in turn with scratches, indentations, scrolls.”
Memory

“Zora’s secret lies in the way your gaze runs over patterns following one another as in a musical score where not a note can be altered or displaced… The city which cannot be expunged from the mind is like an armature, a honeycomb in whose cells each of us can place the things he wants to remember: names of famous men, virtues, numbers, vegetable and mineral classifications, dates of battles, constellations, parts of speech. Between each idea and each point of the itinerary an affinity or a contrast can be established, serving as an immediate aid to memory.”
Contingency

“In Chloe, a great city, the people who move through the streets are all strangers. At each encounter, they imagine a thousand things about one another; meetings which could take place between them, conversations, surprises, caresses, bites… Something runs among them, an exchange of glances like lines that connect one figure with another and draws arrows, stars, triangles, until all combinations are used up in a moment…”

Memory
“Zora’s secret lies in the way your gaze runs over patterns following one another as in a musical score where not a note can be altered or displaced… The city which cannot be expunged from the mind is like an armature, a honeycomb in whose cells each of us can place the things he wants to remember: names of famous men, virtues, numbers, vegetable and mineral classifications, dates of battles, constellations ,parts of speech. Between each idea and each point of the itinerary an affinity or a contrast can be established, serving as an immediate aid to memory.”

From Dinosaurs to Human Beings

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After yesterday’s viewing, I began to think about the works I’ve produced so far on this residency and what it is that links them; not that there should be a link – I just know that there is one. Despite the differences, there is an underlying theme which unites the drawings, the text pieces, the deckchairs and the paintings. So what is it?

In answering this I have started to think about… dinosaurs. Not something which first springs to mind when looking at my work and if I mention Jurassic Park, then it might seem that I’m losing the plot altogether, but there is a sequence in this film which is relevant to my work.

In the film, the visitors to the Park are shown an animated film, which explains how the Park’s scientists created the dinosaurs. DNA, they explain, is extracted from mosquitoes trapped in amber and where there are gaps in the code sequence, so the gaps are filled with the DNA of frogs; the past is in effect brought back to life with fragments of the past and parts of the modern, living world. This ‘filling in the gaps’ is exactly what I have done throughout my life when trying to imagine the past, particularly the past of the city in which I live.

As well as reading about and drawing dinosaurs, I also as a child, liked to create and map worlds; countries which I would build from fragments of the world around me; forests, mountains and plains – unspoilt landscapes. And in these worlds there would exist towns and cities, created from ‘the best bits’ of those I had visited.

These invented worlds became, as I grew up, the ‘invented’ or imagined landscapes of Oxford’s past; landscapes that were – just as they still are – created from fragments, parts of the past which are still extant in the city; old buildings, walls, objects and so on. Between these structures, these fragments, I would fill the gaps, with my own imagination, with thoughts derived from my own experience. The city’s past and the past in general, as it exists within my mind, is then, to use the metaphor of cloning in Jurassic Park, a cloned dinosaur. The extant buildings, structures and objects within museums, are like the mosquitoes trapped inside the amber. They are broken strands of DNA. All that is required is for me to fill the gaps, and this I can do with my own DNA. I am in effect, the frog.

This metaphor is interesting in that DNA patterns are, of course, unique to everyone. My DNA is different to everybody else’s as there’s is to mine. Therefore, using my imagination to plug in the gaps of the past, means that the ‘past’ will comprise large parts of my own experience; my dinosaur will contain elements of my own being. (See ‘Postcard 1906’). But although my DNA is unique, it is nonetheless derived from my own past, elements have been passed down by my ancestors from time immemorial. The code which makes me who I am, comprises parts of people I know now (parents and grandmothers), people I knew (grandfathers and great-grandmother) and people lost to the past altogether (great-great grandparents and so on). What interests me about this, is that, through stating above how ‘my dinosaur will contain elements of my own being’ I can now see that ‘my dinosaur’ will contain elements of my own being, which is itself comprised of elements of hundreds – thousands – of people, the majority of whom I will of course never know and who have been dead for centuries. I like to think therefore, that ‘my dinosaur’ and my imagination aren’t entirely unique.

This leads me to look at paths – not the route I walk around the castle, or those recorded by my GPS receiver (although these are entirely relevant) but to the paths taken by my ancestors so that I might be brought into being. The chances of any of us being who we are is practically nil. In order for me to be born, I had to be conceived at the exact time I was conceived, any difference in time – even a split second – and I wouldn’t be me. Also, everything leading up to that moment had to be exactly as it was; anything done differently by my parents, no matter how small, how seemingly irrelevant, any deviation from the path and I would not be me. This is extraordinary enough (whenever I see old photographs of members of my family, I think that if it was taken a second sooner or later, I would not be here) but when one considers this is the same for my entire family tree, again, all the way back to time immemorial, then one realises how, to quote Eric Idle in ‘Monty Python’s Meaning of Life’, ‘incredibly unlikely is your [my] birth’. We are all impossibly unlikely. The chances of all our ancestors walking the exact paths through their lives which they walked is almost nil.

Therefore, my walks, my mapping, my identifying (seemingly irrelevant) objects, my recording them, my palimpsests, are all linked. Memorialising objects (disposable or otherwise), snatches of conversation and so on, inscribing them on a slab, shows how vital these fragments are to future generations and to me in terms of my own past. But how does this fit in with my work on Auschwitz-Birkenau, death camps and World War I?

These ‘arenas’ of death were constructions (although the carnage of a battlefield was often random, the battles themselves were always planned, ‘constructed’ for the purpose) in stark contrast to the rather arbitrary paths our ancestors took so that we might each be born. Death in these places was designed, it was planned, particularly with regards to the horrors of the death camps and by looking at these places, by visiting them, by looking at the seemingly irrelevant, everyday objects left behind, we can fill in the gaps, each using our own existence to imagine the lives and the deaths of others. We understand what it means to be human, the near impossibility of birth and the absolute certainty of death.
Imagining a group of a several hundred people walking to their deaths, whether down a path to the gas chambers, or on a road to the Front, we can easily imagine the route; we can in places walk the route today. But imagining the paths walked by thousands of people through time, to bring each of the victims into being is almost impossible: I say almost impossible, but, as I’ve written above regarding each of our births, it’s possible in the end.

Looking at death therefore is to to look at life and its inestimable value, whoever we are and wherever we live. It is to understand what it means to be human and to cherish the lives of others.

Postcard 1906

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This morning I received a postcard which I’d purchased on eBay; an early twentieth century hand-tinted photograph of Magdalen Tower postmarked on the reverse Oxford 1906.

The text on the rear of the postcard reads as follows:

“My Dear Boy I am sorry that I will not manage to see you on my visit to Coombe. I go to Wallingford on the 13. Will visit when I get settled then you must come over, much love and blessing, your loving brother…”

It’s amazing as one reads this card, to think that it was posted over 100 years ago. Combe (the version written on the postcard – Combe – is actually a misspelling) is a village near Woodstock and a place where my Mum and Step-Dad once lived, and as I read it, I’m reminded of their cottage and the many memories associated with it. Secondly, at the end, the author signs off as ‘your loving brother’ and so, as I read the words in my own voice, I’m reminded of my own brother. In a text of just a few lines written 101 years ago, I have an image – or rather images – of my own family and a house from my own past. I imagine too the bond between the two brothers as being the same which exists between me and mine and as such I have an interest in their lives – lives which have almost certainly been over for several decades. Yet, although the author of this card is certainly dead, by reading his words, we somehow give him life, albeit for the time it takes to read the message. And in some ways, this message might be likened to the last words of a man killed in war, whose last letter reaches his loved ones after news of his death had already been received.

The fact the postcard features an image of Magdalen Tower, serves to strengthen this feeling of familiarity. The man who wrote the postcard, and his brother who received it, no doubt knew it well, just as I do now. It becomes – as indeed does the postcard as an object in its own right – a memory space, a “‘starting point’, and a place for the ‘purpose of recollecting'”. Reading these words, I am sharing the ‘space ‘ of the postcard as an object, as well as a recollection of the scene it shows, Magdalen Tower.

In his book, Camera Lucida, Roland Barthes says regarding photographs:

“From a real body, which was there, proceed radiations which ultimately touch me, who am here; the duration of the transmission is insignificant; the photograph of the missing being as Sontag says, will touch me like the delayed rays of a star. A sort of umbilical cord links the body of the photographed thing to my gaze – light though impalpable, is here a carnal medium, a skin I share with anyone who has been photographed.”

This quote precisely describes a memory space. “‘From a real body [the author of the postcard], which [who] was there [in 1906], proceed radiations which ultimately touch me, who am here [in 2007]; the duration of the transmission [101 years] is insignificant; the photograph of the missing being [the author] as Sontag says, will touch me like the delayed rays of a star. A sort of umbilical cord links the body of the photographed thing [or the author of the postcard] to my gaze – light though impalpable, is here a carnal medium, a skin [a memory space] I share with anyone who has been photographed [or seen the thing I’m seeing].”

Walking

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As part of my continuing work on sites of the Holocaust, I have been investigating Belzec death camp which I will be visiting next month. Even with a place as large as Auschwitz-Birkenau, it’s hard to equate its size with the number of people killed there (1.1 million). Yet this appalling correlation of camp size to victims, is perhaps at its most disturbing in Belzec, where in a space of less than 300 metres by 300 metres, approximately 600,000 people perished. Death on this scale, on the open fields of battle is hard enough to imagine, yet it somehow seems all the more sickening in a place the size of Belzec (and one designed for the purpose). In order to ascertain just how big (or rather small) 300m x 300m is, I bought a pedometer and looked for somewhere in Oxford which might, more or less, equate with these dimensions. The closest I got to those dimensions was in Christ Church Meadow, which if anything was bigger. As I’ve already documented my continuing investigations on this subject I won’t add any more here, but I would like to explore further the idea of using the memory of a place to understand the wider past; something which I touched on in Postcards.

During my walks, I found myself recalling a raft of memories from my own past, triggered by the sites I saw as I travelled. Even a short walk around Christ Church Meadow (the length of which, in terms of time, was itself indicative of the horror and magnitude of the suffering at Belzec) opened the floodgates, not only for my own memories to pour through, but those of the city itself . Here I was, an individual with my own recollections, walking amongst the hundreds of thousands of memories of people long since dead from which the city is inevitably constructed – an interesting metaphor for the individual swallowed by the world stage; swallowed by the violence war.

As I have already written, but something it’s worth stating again, the Italian author Italo Calvino discusses memory and its relationship to a place in his book Invisible Cities. The city he says, consists of:

“…relationships between the measurements of its space and the events of its past; the height of a lamppost and the distance from the ground of a hanged usurper’s swaying feet; the line strung from the lamppost to the railing opposite and the festoons that decorate the course of the queen’s nuptial procession; the height of that railing and the leap of the adulterer who climbed over it at dawn; the tilt of a guttering and a cat’s progress along it as he slips into the same window; the firing range of a gunboat which has suddenly appeared beyond the cape and the bomb that destroys the guttering; the rips in the fish net and the three old men seated on the dock mending nets and telling each other for the hundredth time the story of the gunboat of the usurper, who some say was the queen’s illegitimate son, abandoned in his swaddling clothes there on the dock…”

Could it also be said, that there is a relationship between the measurement of spaces within the city and the events of the past elsewhere?

© Nicholas Hedges 2006-20

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