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pplowden · 4 years

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PRE FMP Exaggeration and storytelling

Exaggeration and storytelling are inherent in human society. What I really find interesting is the structure of how humans live their lives. People find a comfort in routine and success in repetition. There is a unanimous decision in how we should form our days; at what times we brush our teeth, eat, get dressed, go to bed etc. Not only does this satisfy people, it makes them feel secure and entertained, we even try to recreate this artificially, for example the game ‘Sims’ is all about building your own society, it is like playing with your own life, only with slightly more control.

I decided to take this even further, living by a strict manifesto of only eating orange food in my orange room. While there was a sense of comfort in the limitations this provided, it felt ridiculous and inevitably, made me physically sick. There are many artists who decide to live with such extreme routines - the most famous probably being Gilbert and George. People are infatuated with the mystery around their commitment to structure. Real or not they provoke the idea that structure provides something for humans, even if it is just people's interest in it.

https://www.mirror.co.uk/news/uk-news/gilbert-george-day-routine-life-453958

Perhaps this obsession with routine is about allowing us time to search for what is really important; our purpose in life. Often people long to turn the mundane into the interesting, which seems both an act of desperation and a form of existential crisis. The thought that there is something beyond us is scary, exciting and somehow important. The artist David Huggins is a 74 year old man who has spent his life painting the extraterrestrial woman who took his virginity and the hybrid human alien-babies this produced. What interests me about him is that he refuses to sell the works of his (fantasy) wife - his paintings are personal objects which form a part of his life, not mere pieces of work.

https://www.theartblog.org/2011/08/david-huggins-an-uncommon-life/

Furthermore, although he has lived his life in what we assume to be half fantasy, he has embedded these alien figures into an ordinary, human life. He is in a monogamous relationship and fathering a family. As much desperation there is to find something beyond humanity, there is still an urge to bring it back round to what we have created. This led me to draw a series of imagined scenes of aliens performing the daily acts of humans, such as eating dinner.

This is why I am interested in exaggeration; people want to find something new and exciting, but only so they can share it with what human experience we already have. There is an absurdity in how dramatic humans are often tempted to be, it is humorous.

https://www.siff.net/festival/dj-nicfit-presents-fantastic-planet

Inspired by Roland Topor's ‘La Planète Sauvage’, which explores the relationship between human and alien, and his costumes for a production of the ‘Magic Flute’, I decided to knit alien costumes and perform a ballet, green screening it onto a background of the face on Mars.

I decided performance is a good way to dramatise what I am trying to explore, as it relies on amplification and being extravagant. The use of a green screen allows importance to be placed on the movement of the performer and any connections with setting to be removed. By replacing it with the the face on Mars, it represents perfectly what I am interested in, how humans have grasped a familiar figure and celebrated it, in a place full of the unknown.

It is this balance between truth and fiction which really holds my attention. Ultimately, fact and fiction is merely what people claim them to be. If stories are about perspective, how can we deem one version true and another false?

https://www.henson.com/storyteller.php

Folk tales, fables, and legends are interesting here, as the oldest and most famous forms of stories historically. The kids tv programme ‘The Storyteller’ by Jim Henson tells such tales, emphasising the importance of dramatics in storytelling through voice, setting and humour. The opening lines of each episode being;

“When people told themselves their past with stories, explain their present with stories, foretold the stories with stories, the best place by the fire, was kept with for storyteller”.

The act of a story is presented almost like a ritual which affects everyones everyday life, but also something which has a skill to it. As often seen in literature and art, this programme is a story about stories. It is not simply a retelling, there is importance in its own characters and their narrative.

Inspired by my own experiences and stories about being attacked/attacking birds, I researched the greek myths of Icarus, Prometheus and Leda and the Swan. Once again I found myself interested in the dramatic nature of such myths; the dramatic monologues and inevitable rise and fall of characters, the shifting perspectives and interpretations and mostly, the tendency to fabricate something unimportant to transform it into the important. To reflect on this idea, I wrote an essay;

Reflections on swans (and seagulls)

The swan is often considered to be the most beautiful and powerful creature. As described in Yeats’ poem ‘The Wild Swans at Coole’, they are “mysterious, beautiful” and “unwearied”, traits all humans aspire to have. We are in awe of them; as we are tempted by materialism and infidelity, grow cynical and die, their symbolic beauty doesn’t fade: the swan remains monogamous and elegant, living a simple, pure life.

Swans carry a purity in their graceful paddle and colouring as well as symbolising a sort of British greatness. They are believed to be silent until singing a final “swan song” – the pinnacle of their greatness - at their death. Perhaps this and the fact they are owned by the Queen, gives them a mysterious authority. We are taught to admire them from a respectful distance.

However, no matter how blinded by their beauty we are, we know never to forget their power. They are fierce, quick to feel threatened and will “breaking our legs” to protect their young.

This recognition and portrayal of their danger is not a new one. The myth of Zeus disguising himself as a swan to rape Leda has been a prominent tale explored in art for centuries. Although this story uses the swan to represent a cruel and deceiving character, Michelangelo painted it as an intimate and romantic scene, supposedly causing it to be destroyed in the seventeenth century due to its ‘lasciviousness’.

I find Stephen Pearsons’ ‘Wings of Love’, famously known for illustrating the divide between Laurence and Beverly in Mike Lees ‘Abigail’s Party’, reminiscent of this. While ‘Wings of love’ symbolises the progression and divide between romanticism and realism, exposing people for being over consumed with nature while also applauding nature for holding such power, ‘Leda and the Swan’, symbolises the relationship between cruelty and power.

Yeats has also written a poem on this, emphasising a much cruel explanation: “A sudden blow”, “He holds her helpless breast upon his breast”. Immediately we feel the brute force of Zeus raping Leda. However, what becomes surprising as you read on is the threatening softness in which he continues to describe it; “feathered glory”, “thighs caressed”. This seems to perfectly sum up the character of a swan - silent but deadly.

I find this imbalance of opinions peculiar and recurring with swans - perhaps it is only superficial beauty and the fact that the Queen owns them which makes us feel so proud and protective of them? In reality, they are dangerous and cruel.

I once ate a swan after it died flying into an electrical wire on my grandparents’ farm. Its flesh was dark, forbidding and fishy. It was unpleasant and I felt as if I was being let down, as if it was meant to be something life changing when in fact it was vulgar and sickening. I wonder if the pride of national ownership only added to this feeling? It was meant to be an honour to be eat something usually untouchable, admirable and wild; free but royal; yet it was disgusting.

Do we misunderstand all animals, all birds, all nature? We, like the Queen, assert ownership over animals with our pets. Yet we keep them in cages and on leads. We have a hierarchy – swans above seagulls, seagulls above caged budgies. What does it mean and is it more about ourselves than the animals we portray?

I am interested in this and in our relationship to other birds. I wonder if it is the status of Royal ownership which separates swans from the common bird, which we often fear or diminish. We fear birds trapped in houses. In a recent news story, we fear a seagull that stole a woman’s pet chihuahua. Why underestimate the seagull? It is an enemy because it steals our chips and our chihauhuas. But what has changed since the lesson of Prometheus, which warned humans not to be arrogant or misunderstand the natural order of the world? Why are we now taught to hate and disrespect the common bird?

I think we often use nature in art to try to understand and illustrate power complexes and ourselves - there is a craving to understand our place in the world. The conflicting views on swans is an example. In a way, swans are irrelevant to humans, they are in our art because there is a deeper craving to understand something much larger about ourselves. Thinking about this prompted me to make a film about the neglected and maligned seagull; to draw comparisons between the survivalist impulse which exists in these lonely, maligned birds and in lonely, maligned people.

What writing this essay and the script for my film really taught me is that it is the absurdity in the obsession of trying to understand something bigger than us which interests me, whether its natural order or power complexes, the need to exaggerate human importance until we understand such topics seems unavoidable. David Lynch’s new film ‘WHAT DID JACK DO?’ I find represents what I mean here: the nonsensical, circling script of cliches eventually defeats the storyline. Instead, what becomes entertaining and successful is the humorous journey of the dialogue.

netflix.com

In some ways, it seems a critique of stories as they are meant to be, instead suggesting it is the ludicrous way in which we tell them through exaggeration is what becomes the story.

Since realising this, I think what I am really interested in is not just the stories people are telling, but how they tell them that I am attracted to. For example, at my aunt and uncles house there are three stone sculptures of heads on their mantle piece which my uncle found in a skip. He says that in the medieval times they believed murderers all had the same anatomy, and these heads are in fact death masks of murderers used to figure out the bone structure that would possess every murderer. While sat at a candle lit dinner, the heads glowing and watching over us, I was told the story of the severed head. Our family friend had gone to open day for a boarding school and while playing football had kicked the ball into a nearby bush. Going to retrieve it and continue the game, he kicked it out into the playing field. What landed was not the football, but a severed head. The school sent out a small apology letter, but covered up the story and it was never heard about again, except through word of mouth. Becoming its own kind of myth, I hear and retell this story often, surprisingly regularly receiving a similar story in reaction.

I am interested in how to turn such accounts into their own visual stories or pieces of work. I believe one way to do this is to learn what is so interesting in each individual story and focus on this, whether it as obscure as the fact it is so dramatic and making an installation full of shadows and mystery, or as specific as a particular description of an object and recreating it.

I am interested in interactive works; I believe giving a role to the audience to be immersed is very powerful in its effect, especially when exploring storytelling, where the audience and the memories they are left with is half of the experience. Saying that, I believe it should be a memory they are left with only. Often people are interested in taking a physical object away from an artwork, as well as a memory.

https://www.moma.org/learn/moma_learning/yoko-ono-cut-piece-1964/

For example in Yoko Ono’s ‘Cut Piece’, the audience members were invited to come and cut off a piece of her clothing. What is powerful about this performance is not the fact they walk away with a piece of her cloth - an artefact of such a famous artwork - but the fact they committed the act. The fabric has become the documentation, the intimate act the work. Therefore, I find it more exciting to leave the room empty handed. If there is nothing to tell except for the story of the experience - we are left with a series of interesting experiences and accounts, becoming a story and artwork in itself.

Another way in which we can dramatise is through physical size and dominance. Working on a large scale excites me. Phyllida Barlows' work at the 2017 Venice Biennale felt almost like a stage design. The construction and emphasis on under cladding became the artwork, it was compromised of monumental structures of various, large heights filling the gallery.

https://www.designboom.com/art/phyllida-barlow-british-pavilion-venice-biennale-05-28-2017/

I hope to continue researching storytelling and exaggeration through an interesting, dramatic aesthetic.

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