Reading “A Humument,” page 1

A Humument, page 1

A Humument, page 1

The first page of Tom Phillips’ A Humument is emblematic of the entire work. Textually and graphically it touches on some of the book’s central concerns and provides clues to certain of its mysteries.

It begins with the epigraph, “volume And / side I shall lie / bones my bones,” which is significant in many regards. First of all it reveals the dualistic nature of the book, which is made up of both a “volume” and a “side,” and further suggests that the two share an underlying structure. This is of course the case as A Humument was “written through” W.H. Mallock’s A Human Document. The use of the first person implies that the work itself is speaking here and thus that the book is its own narrator, in other words that we are dealing with a metatext. The verb “to lie” is interesting for its ambiguity: it could be “lie” as in an epitaph (“Here Lies…”), and that is in fact the sense of this passage in Mallock’s text, p. 367); of course it could also be “to lie” as in to not tell the truth, that it is a question of a fiction. Finally, the fact that this textual fragment was taken from p. 9 and collaged in here (and will be reprised in slightly altered form on p. 367), also foregrounds the collage technique that is both a method and a theme of the work. Thus the epigraph explains and demonstrates an essential quality of the book.

Next comes the title, which appears just above that of its source text: A Human Document. The crossed out letters demonstrate Phillips’ m.o.: A Humument was made by highlighting certain words and letters of the source text and concealing others. (John Emr has suggested to me that the title was the result of a happy accident: the title page of Phillips’ original copy of Mallock’s book had been folded in such a way as to hide the central letters, leaving “A Hum[fold-fold]ument,” which Phillips adopted as the title for his work.) The fact that the title of Phillips work appears above that of Mallock’s further suggests that the former was superimposed onto the latter in the manner of a palimpsest, which indeed A Humument is.

The text of the introduction gives additional details about the type of book we shall be reading: it is a work of conceptual art (“a book of art, of mind art”) created by appropriation via the process mentioned above (“that which he hid reveal I”). This is supported graphically by the two word-strings superimposed on the image of a box as if they have been extracted from it, which they have. The arrow pointing right metaphorically suggests that the present work is moving beyond or breaking out of the box (of the original work, of the traditional book, of traditional notions of originality and authorship), and pictographically tells the reader that he or she should now move on to the following page.

Thus from the start the reader is made aware of the book’s nature, its intertext, and the method used to create it.

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Leopards in the Temple

Leopards break into the temple and drink to the dregs what is in the sacrificial pitchers; this is repeated over and over again; finally, it can be calculated in advance, and becomes part of the ceremony.

– Franz Kafka

(Translation: Ernst Kaiser and Eithne Wilkins)

Kafka’s parable of leopards in the temple has always struck me as a perfect allegory of the avant-garde in that it points out the truism that in art the transgressive is ultimately absorbed into the canon. The fact that we can speak of a “tradition of the avant-garde” or of “avant-garde art” at all says as much. One is reminded of Susan Sontag’s observation that “The history of art is a sequence of successful transgressions,” as well as of the following lines by Quentin Crisp:

In an expanding universe, time is on the side of the outcast. Those who once inhabited the suburbs of human contempt find that without changing their address they eventually live in the metropolis.

One wonders in fact whether the transgressive is actually anything more than a doppelgänger of the canonical which, by its very nature, it needs and implies. As there can be no anti-novel without a novel, no meta-cinema without a cinema, no dodecaphony without diatonic harmony, etc., that would seem to be the case. But does not the canonical, by virtue of the qualities and characteristics that constitute its specificity, likewise imply its opposite, i.e. a parallel system that would further define and validate it by the very challenge of its existence? That many anti-traditions are nearly as old as the traditions they seek to subvert seems to confirm that supposition.

Whatever the case may be the two are clearly bound into a dialectic so tightly constructed that they appear to be two distinct yet interdependent modalities of a single activity, as Henri Béhar plainly stated in a comment on Tristan Tzara’s early poems (and on Dada art generally speaking): “There is no such thing as anti-art,” he wrote, “only artistic manifestations against art.”

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Addendum [2.6.10]:
I just stumbled across a review of the show “Leopards in the Temple, Sculpture Center, New York” by Ariella Budick. Referring to Kafka’s leopards, she writes: “As a metaphor for the art world, this little tale feels especially apt. The avant-garde systematically infiltrates the canon; yesterday’s outrage devolves into tomorrow’s platitude.” Indeed. If you wish you may read the review here.

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ShortWaveMusic

ShortWaveMusicFor the radioheads among us I’d like to point out ShortWaveMusic, Myke Dodge Weiskopf’s paean to the random poetry and intermittent static of short wave radio. Weiskopf, who works as a radio producer, began the ShortWaveMusic blog in 2005, and it ran for some three years before loosing steam. After a brief haitus it was resuscitated in October 2009 and has been going strong ever since. In addition to regular postings, the site houses an archive of more than 60 atmospheric recordings and related, thoughtful commentary. You’ll also find some L.A. Theaterworks productions there (Myke’s day job), as well as assorted other treats, including mixes of some of Myke’s short wave captures.

The following sampler from ShortWaveMusic is intended to fire your imagination. If it catches your ear as well I recommend that you visit the site and work your way through the archive; you won’t be disappointed. The truly smitten may also wish to download the catalog of more than 100 recordings that had appeared on the blog between 2005–’08, and will find instructions on how to do so here. Now, on to the sounds…

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Dark Radio

“[This is] a short layer piece incorporating what sounds like three or four radio sources. I’m pretty sure this is just a brief recording of one of my all-night sleep installations.”

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SWM09.04: आकाशवाणी

“I would have remained a music-illiterate myself, had I not been in bed one monsoon with asthma, and listened to the radio to fill the hours. Around 2 a.m., I chanced upon some haunting music being played on the General Overseas Service of All India Radio. While the rest of India slept I listened, and was converted…” – Ramachandra Guha

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SWM09.00: Qrv Qrv Qrv de ShortWaveMusic

“Station: Unidentified XMTR Test Sequence
Frequency: 11885 kHz
Transmitter: Unknown
Rec Date: Wed 09-Sep-2009 : 0406 UTC”

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SWM09.08: Modernizing Khan Asparuh

“This piece is an example of ‘arranged folklore’ attributed to the Upper Thracian region of Southern Bulgaria, most likely performed by Donka Koleva, a Bulgarian-born and trained singer now living in New York.”

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Duelling XMTRs! #3

“…a collision of modern Eastern electronics and Qu’ranic recitation which sounds so natural to our world-fusion-softened ears that it hardly registers as an accident of propagation at all. You could probably even dance to it …”

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KJES (“King Jesus Eternal Savior”)

“…in certain fluke moments of peculiar propagation and signal chaos, KJES [“one of the weirder evangelical shortwave stations”] occasionally crosses the line from lip-biting strangeness to an inexplicable burlap-dress beauty.”

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If you are as captivated by the beauty of these disembodied sounds as I am, you might consider purchasing a copy of At the Tone, Weiskopf’s “ ‘Little History’ of NIST Radio Stations WWV and WWVH” (you’ll find a teaser for it here). Be sure to keep an ear out for his forthcoming Historical Longwave CD Project, too. In the meanwhile, you can enjoy his first “catalog mix,” 833-45: Howth St PART/SEQ (Pananorama Mix), a sound collage incorporating “shortwave elements, Qur’an recitation, and music,” which you can read about and download here.

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The miracle of the visible

Fensterbild XII

Window Painting XII

[I] have recently completed a series of pictures, inspired by what I see right around me: views from my window into the neighboring window, done in the evening between nine and half-past nine, shortly before the blackout. When night is falling and clashes with the scraps of interior beige-orange-brown-white-black, it produces amazing optical effects. (LDOS, 399)

In spring of 1942 Oskar Schlemmer, then living in Wuppertal where he worked in a paint factory, began a series of new paintings. As noted in the diary entry quoted above, these new works represented scenes glimpsed by Schlemmer from his window at nightfall. Unsurprisingly perhaps, he gave the paintings the collective title Fensterbilder or “Window Paintings” and described their genesis in a letter to his wife:

I got intrigued by this window. Something is always going on, sometimes a pot is being put out, sometimes something is being done at the table, ironing, kneeding cake dough…, then the table is being set and flowers are put on it. Look, the suit is being brushed and patted, I know that already. Later the husband will be coming home, and then the window will be closed and the light turned on, and then it will get a lot more interesting, because then one sees only their shadows behind the curtain… I have painted that. (quoted in OSMA, 33 · Translation: Frauke von der Horst)

Schlemmer painted a total of eighteen “Window Paintings” and one “Double Window Painting”  between April and June of 1942. As Jurrie Poot has explained, fourteen of them are mixed media works “consisting of oil and/or watercolor over pencil and colored chalk on cardboard,” while three of the four others, painted in Sehringen and Stuttgart, were made using oils on oiled paper. (OSMA, 33) They are remarkable for the quiet, understated beauty of their simple compositions as well as for the uneventful quotidian scenes they depict. The latter must have been particularly poignant for Schlemmer, who was living far from his wife and children at the time. Despite their subdued palette and mood, the Fensterbilder were a source of excitement to Schlemmer, as he noted in his diary on May 12, 1942:

Constant flow of new ideas. In the future I shall do more and write less.

The window paintings: the miracle of the visible, the mystique of the optical. At least in its un-inventability, i.e. one cannot invent that sort of thing. Source of inspiration for free composition.

Concerning the window paintings: I feel like a hunter who goes stalking every evening between nine and ten o’clock. And then: here I can be sure that I am only painting what I see, but the important question is how I see it and especially how I paint it, and that brings up the old question: “what is truth?’ Truth in art – truth in nature… (LDOS, 400)

The “Window Paintings” should have represented a pivotal moment in Schlemmer’s life, inspiring and energizing him at a difficult moment, and providing impetus for new work. Though they seemed to suggest a new beginning for him, in fact they bring his work to a close. Physically ill and suffering from depression in his final years, Schlemmer, who died the following April, would never achieve the same clarity of vision and feeling that he did in these works. Sensing this perhaps, Schlemmer reflected back on the Fensterbilder in late 1942:

“In Wuppertal I painted a little thing, no larger than a child’s hand, a few spots of color, a memory of a window interior – everyone who sees it is captivated, and I myself must say: within this tiny space I have offered my utmost. Is it the wisdom of age, to elevate such restraint to a principle?

[…]

I did the ‘window paintings’ in a state of real enthousiasm, and it is curious that my feelings apparently have a direct impact on the beholder, always the best touchstone for the value of a work of art. […]

One more thing, the window pictures were drawn from reality; they offer impressions of the external world, seen, to be sure, through a ‘loving temperament.’” (LDOS, 405-6)

You can see a selection of “Window Paintings” in the Fensterbild gallery.

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Works Cited
LDOS: The Letters and Diaries of Oskar Schlemmer. Ed. Tut Schlemmer. Middletown, CT: Wesleyan University Press, 1972.
OSMA: Poot, Jurrie. “The Fensterbilder.” Oskar Schlemmer: Mens en abstractie in de jaren ’20 en ’30. Amsterdam: Stedelijk Museum, 1987.

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Fensterbild gallery

See all eighteen Fensterbilder at the Bildindex der Kunst und Architektur.

Return to “The miracle of the visible.”

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In the beginning

was the word. Before the beginning was the

In an indeterminate place is currently neither here nor there. It has emerged from the preverbal quiet but has yet to express anything beyond these few words of introduction. Until it does, please be patient. Content is coming.

This blog will have no single focus, like its author. The world is too complex and full of interesting things for us to limit ourselves to any one area tiny enough to be circumscribed in a brief tagline.

The territory explored here will thus remain open and free of borders, its coordinates indeterminate. It will expand with each post, the blog as a whole serving as its map.

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