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Philosophy on the streets

Interactions with art — 2023-03-05

Interactions with art

Our interactions with art—viewing, listening, contemplating, sometimes participating—are influenced by the context in which the art is experienced. Galleries (usually) are both the venue for experiencing art and the context for that experience.

Let’s ignore for the moment our own experiential context: our emotional state, our familiarity with the gallery and its collection, the style of art or artist experienced, our likes and dislikes in art etc. These factors all affect our experiences when interacting with art. And to keep things simpler still let’s just talk about art experienced in public galleries.

Our interactions with art are mediated by three factors: the location of the art (its venue: gallery location, building design, room design, distance travelled to experience it, ease of access to the venue, etc); its presentation (how it is displayed, its mounting, illumination etc); and its surroundings (nearby works, room colour scheme, signage etc). 

Many galleries, themselves, have pretensions of being ‘arty’, of being exemplars of good design and as providing a positive experience for their patrons, donors, supporters, visitors and collected artists alike. In consequence, they are not simply containers for art and venues for its experience. Indeed great public art collections are held (and must be held almost by necessity) in buildings of great architecture. Greatness is achieved through gallery design, construction, use of glass, steel, concrete or stone. Such greatness is intended to complement the collection of art but never to outshine it (well almost never), irrespective of awards gained by the container. 

Woman sitting on the floor of 'great' public gallery contemplating the art works.

Lesser public galleries, operated by local councils, community groups or individuals, seldom have the same greatness in their physicality as do the great public galleries. Lesser galleries, while they may be purpose designed and built or be simply repurposed buildings, create a quite different experience from that had in the great galleries. Similarly, lesser galleries also tend to have lesser art, being defined of course depending on one’s interpretation of ‘greater’ and ‘lesser’ and one’s preferences for art disciplines and styles. 

Even so, lesser galleries have adopted an internal context—design, layout, presentation mode etc—that parallels, to a greater or lesser extent, that of their greater siblings. White walls (usually, or bare concrete), soft/dim lighting, open gallery spaces, artworks hoisted to eye level (whose eyes dictate that standard?), cool air, limited natural light and occasional benches or designer seats for contemplation of the art by the experiencer. Resources available to these lesser galleries largely determines the extent of the parallel. 

Image of a chair and table in a 'lesser' gallery.

Naturally, all these characteristics are intended to facilitate a worthwhile and meaningful experience while in the gallery. Mostly they do, but not always.

In some cases, the works of art essentially replace walls, so numerous are they, while sculptures and installations clutter walkways. Eye level hangings are generally inappropriate for children, taller people or those in wheelchairs. The air can be too cold, the lighting too dim, the seats too hard, navigation through the gallery can be confusing, signage can be written for the art connoisseur but not the uninitiated. 

Then there is the monetary cost of interacting with art in galleries. Entry fees too often extract from a family budget more than can be afforded prohibiting any visitation/participation and hence interaction. Parking—cost and availability—similarly can be a dissuader of experience as is lack of access by public transport. And one should never forget the cost for a family of a boosted interaction due to a coffee, snack or meal in the gallery’s café or restaurant.

All these features, we must remember, are not necessarily for the benefit of the experiencer, for improving our interaction with art. Many exist for the benefit of the art exhibited within the container or for the container (its owners) itself: to support longevity, to maintain or preferably enhance the investment value, and to demonstrate cultural worth and relevance. Such intentions are warranted, but too often come at the expense of the experience of the art. That is why so many people view art, in all its forms, and its experience as the prerogative of a select few, especially the few who have the most resources in society. 

Interactions with art in other contexts—in the home, private galleries, informal spaces, in front of a television or computer monitor/phone/tablet—offer a different range of experiences. Gary colours, bright screens, loud music, movement, crumbs from crisps, the scent of pizza, and so on. Experiencing and interacting with art in these contexts is more under our control than it is in public galleries. And the art itself is often quite different from that held in galleries, more relevant to the experiencer. But the art is not, in itself, necessarily of lesser quality or value even if it is mediated by technology: it is merely different, reflecting different experiential needs, different priorities and different values in life. 

As a society we all need to experience art in some form but in our own way and on our own terms. Art can take us away from our daily challenges, can satisfy creative needs and give us insights into the workings of different minds. Even art that does not satisfy has its place: it reminds us of the complexity of life and of the society in which the art is created.

Image of a chair in a dimly lit 'lesser' gallery with an art work on the wall behind the chair.

Which do you prefer for interacting with art, greater galleries, lesser galleries, informal contexts? All of them? Or is art something for others to interact with, not for you?

The stories we (don’t) tell — 2022-12-05

The stories we (don’t) tell

We all like a good story: happy or sad, of adventure, of loss, of perseverance…of experiences in and of life.

Storytelling is fundamental to us as humans. We tell stories, listen to them, seek them; sometimes we avoid them. Stories inform, persuade, challenge, entertain, strengthen and even weaken or break relationships. They punctuate our lives; they subsist in our being, in our environment. Without stories our lives loose much of their meaning.

Two people in a cafe sharing a story with one person using expressive hand movements

Many stories are true, reflecting lived experience. But some are false, deliberately so. What makes one story true and another false is the basis of the story and its intent.

A true story is founded on, and relates, an event, action, process that actually happened. And while the telling may be embellished for storytelling purposes its intent is to share a personal experience. In the sharing may be found release, comfort, understanding, support, affinity, oneness, for both the storyteller and story taker.

On the other hand, a false—untrue—story, even though it may be based on some truth, has a different intent. Such a story may be designed to persuade, entertain, mislead, confirm biases or otherwise support a particular action or point of view.

When consuming a work of fiction—in any medium—we usually suspend our disbelief and enjoy the tale. We know it’s false after all. But sometimes, for some of us, our disbelief is replaced by belief, our biases reinforced, our beliefs confirmed. Some of us also consume truth as falseness, more evidence to support our beliefs and biases.

Fiction intended to change belief has a history as long as that for fiction intended to inform morals and behaviours. These later fictions are found in fables, parables, allegory, fairy stories; the bedtimes tales we tell our children both to instruct and entertain. To such fictions we respond (or expect the story taker to respond) with reverence, humour, belief, acceptance or understanding. The more profound the intended message the more we—the story taker—are challenged to understand, to grasp the insights offered through falsity.

So significant are stories to us that we laud successful stories and story tellers: Academy Awards, Pulitzer Prizes, Nobel Prizes, Booker Prizes, Walkley Awards. So many awards; so important to so many societies. But only for stories that exist in physical form. 

Verbal, oral stories are transient, not captured in a document, physical or digital. Yet such stories have been around for much longer than recorded stories. First Australians, for instance, have been telling stories for tens of thousands of years. Such stories persist because of their importance to those societies; they are part of the culture, integral along with behaviours and beliefs.

Then there are other stories, not spoken or recorded.

Some stories exist in our actions. They are implied. Open to reading and interpreting. There to be consumed if noticed. More personal than the truest ‘true’ story; their intent unclear, transient, confused. So much richer; so much more profound. So fleeting.

Two smiling women, one highlighting a banana she has placed at her waist.

Finally, there are stories resident in the physical world that will never be told. Objects abandoned, buildings derelict, weed strewn vacant lots. The detritus of our society. How did these come to be? What events lead to their current state? What laughs, tears, fights, loving occurred there or were occasioned by them? Was the coffee cup discarded before it was empty? Was the coffee enjoyed? Why was it discarded just there? While there is always a back story those stories will never be told because no-one is interested in them; they are the trivia of life, of our civilisation. Yet those stories tell us as much about ourselves as any other story. They simply have no story teller. And no story taker.

A discarded take away coffee cup on the ground surrounded by leaves and detritus of the city
Multi-coloured opinions — 2020-08-05

Multi-coloured opinions

Most of us see the world in wonderful colour: bright, subdued, brilliant or dull. Even those with colour blindness generally see in colour, though without the colour range of those lacking the affliction. Many animals, too, live in a colourful world. And dreams come in colour.

Without colour our world would be lacking. Colours allow us to differentiate otherwise identical objects. They influence our emotions, provide camouflage for birds and animals, and enliven our living rooms with huge coloured televisions. (Anyone remember black and white television?) The prospect of art without colour is most depressing and would certainly lessen its impact.

Overall, I guess we can say that we take colour for granted with all the nuances it offers us about the world we live in.

It’s a pity then that we don’t understand our opinions in terms of colour.

Too many people believe that opinions exist in a 2-bit colourful world. Issues are binary, black or white. There are no middle greys; no extenuating circumstances; something is either right or wrong. Sometimes it is; mostly it isn’t. It’s ideology at work: conservative/liberal, left/right, progressive/traditional.

Currently, we are amidst a largely 2-bit colour debate on the Caronavirus. It’s real; it’s fake news. It’s the flu; it’s much more than the flu. We should eradicate; eradication is not possible, we should eliminate. Masks should be worn; they infringe our freedom and legal rights. Or they work or don’t work. Hydroxychloroquine works or it doesn’t. We should be in lockdown/we need to open the economy.

So much black; so much white.

It’s largely the same with the climate crisis. Or is it climate debate? But at least this issue has some shades of grey: methods of remediation and minimisation, many of which make sense on their own merit. Or do they?

Eight-bit grey discussions allow some nuance, rather like limited colour vision. They also allow more scope for consideration of options, for changing views based on logic and evidence. Sometimes. 

Sixteen-bit grey opinions and beliegs represent an even more open climate for discussion, with many more nuances to consider and influence opinions and decisions.

Scientific debates tend to be cast in greys because they generally focus on a small part of our understanding of how the world functions. Even so, most scientists are prepared to change their views and theories when confronted with overwhelming evidence counter to their current understanding. Thomas Kuhn explored this process of changing scientific theory in his 1962 book The Structure of Scientific Revolutions. Unfortunately, such flexibility of thought is untypical of political debates and contentious issues except when it is politically expedient to do so. 

So much of current political debate, especially in two party (2-bit colour) states, is cast in terms of black/white or limited shades of grey, or both simultaneously. We need only look to America for evidence of this behaviour.

Open, honest and legitimate debate, however, requires our opinions and arguments to be in full colour, not grey, or black and white. Life is nothing but nuance; everything is a bit of this and a bit of that; connected to this or that. Nothing is pure: it’s all a shade of blue, or green, or orange or violet. Or of multiple shades of many colours, like rainbows.

Unless we explore opinions, beliefs and global challenges in a rich, nuanced conversation we limit our potential, our future, our experiences. We need coloured debates, not debates about colour (notwithstanding that this is an issue that needs to be addressed); not debates about right and wrong; not world views felt and expressed in black, white and grey.-

One might hope that this type of discussion may soon characterise our governmental institutions, especially our parliaments and political debates.

Our world is rich in colour. Why not our opinions.

Cancer, chemo and caring — 2019-06-04

Cancer, chemo and caring

My wife was diagnosed with cancer just before Christmas last. You know, that C word everyone dreads; that insidious disease that stalks and preys on us from within our body. That death sentence that can put a timeframe to our remaining days; that hangs over us, a Sword of Damocles, suspended by a thread of disbelief or hope.

Cancer. So many varieties. So many parts of our body its domain. For Margaret it was cancer of the breast. Just one breast. Caught early, but aggressive.

Like all those diagnosed with cancer, or any other disease or illness, Margaret was quickly gathered onto the Train of Medical Treatment (TMT). This is what you need to do… This is how we will excise your wayward bits… Tests were performed. Treatments were devised, plans were made, appointments were scheduled. In a rush; though not so rushed as to upset the TMT’s holiday plans. Surgery first. Then chemo, followed by radiation. Finally a lifetime of drugs. Take your pick. Any one or all of the planned treatments, if you want (but don’t take too long to decide). The more, the better the chances of living a long life without a return of the great C. 

And so it was and is. Surgery, twice. Then chemo. Now radiation.

Photo of chemotherapy room

Throughout all this life goes on, slotted in between nausea, fever, tiredness, a week in hospital, hairloss. Visiting grandchildren provide moments of joy. Life is lived day-by-day. 

Preconceptions of cancer and its treatment do not long survive the reality of being on the TMT. Each patient responds differently to the TMT journey. We read about these journeys on social media or in books. But seldom do we read about the TMT journey from the perspective of someone travelling on the parallel train, the Train of Community (ToC). 

Photo of the back of a bald head having the hair cut

On this train are those who provide the patient with transport, emotional support, thoughtful words, caring caresses, head coverings, treatment reminders; an endless rota of tasks; an endless supply of compassion.

I travelled—am still travelling—on this train, as are Margaret’s friends and our other family members. For them, journeys on the ToC are short: an hour now and then, lunch, coffee and cake, a phone call.

Though short, these journeys are essential for both Margaret and me. For Margaret, they maintain contact with the non-cancer world; they provide escape from that-which-is-always-there; they provide a reminder of how life will be again. For me, they share the role of carer; they provide the help I cannot or do so in ways I can’t emulate. They allow me moments of solitude, moments in which I can take stock of my life, my role as husband, partner, carer. Moments in which I gain the strength and focus  to continue riding the ToC. For that which is always there for Margaret is also always there for me; the same but different. Riding this community train allows me to gain insights into myself, to notice my shortcomings, to appreciate the temporality of life, the beauty of friendship and love, the value of being. 

Overcoming cancer is thus a journey on two trains, one fast, seemingly out of control, headlong to the cure; the other slower, with detours, tunnels, bright sunny vistas from time to time and friends. It’s a pity that cancer, and other potential life-terminating experiences, are needed before we reflect on our life, before we come to understand what we really value, before we fully appreciate what life has given us. Life is precious.

Photo of a box of give-away beanies