I have decided to open Art Catalyst up for periodical contributions from other bloggers and artists. Emma Kirsopp authors The Melbourne Art Review, and after learning of her research interests for her Master’s thesis, I felt she was well placed to contribute a thought provoking post here on Art Catalyst.
Although I have spoken about the importance of the human figure in my work, discussion about the ‘body’ in art can lead us into different territory altogether. This post considers a subject Emma writes and feels passionalely about; artists opening up provocative lines of enquiry into representations of and perceptions concerning ownership of our own body. Reader’s comments or feedback on the subject are always welcome of course.
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It’s a pretty safe bet that the human body belongs to the state and is something to be governed by politicians, diagnosed by the medical fraternity and exorcised by religion. There are strict cultural guidelines which the body must conform to in order to be acceptable in society and any perforation of these boundaries is abhorrent and abject. However, through objectifying the body some artists are reclaiming this jurisdiction and taking the body back.
This cultural perception of the body as state property was brought home sharply this year when entrepreneur and blogger Penelope Trunk caused a stir after tweeting about her miscarriage during a meeting.
The following interviews, news articles, death threats and general public reaction to her tweet indicate that a person’s body does not belong to them. If they take an interest beyond the safe contexts of health or marriage then they are amoral. The fact that I had no idea how a miscarriage occured until reading this story (I had pictured one dramatic expulsion rather than a process that can take weeks) shows how foreign to us our bodies can be. That an acknowledgement of its somewhat messy mechanics is considered perverse.
Since first becoming aware of the power of the body in art, I sought the work of people who focus on its dark and messy interior, artists who deliberately push the boundaries to explore the abject. My strongest influences, those who use the body as a central motif, are Kiki Smith, Matthew Barney and Jenny Saville.
Kiki Smith for example began her career sculpting bowls of bronze digestive organs, or tentatively stringing together porcelain ribs.
Later her bodies gradually become complete, forming themselves around their own internal mechanics as in Blood Pool
Smith observes that religion, politics and medicine all continue to claim some kind of ownership over the body and her work is about ‘trying to reclaim …ones’ own vehicle for being here.’ (Isaak, 2003:51). She works toward the unification of a fractured society whose healing depends upon such objectifications of the body. (Posner 1998)
Smith is not alone in exposing the internal workings of the flesh. Charting abject functions of foetal development is film maker Matthew Barney whose five film epic The Cremaster Cycle [ http://www.cremaster.net/ ] focuses an intense narrative around a split second in the body. The ascension or descension of the gonads.
The Cycle focuses on the body’s futile struggle to maintain a perfect balance between ascension and descension and avoid sexual (and therefore cultural) definition.
Jenny Saville also objectifies the flesh in her uncompromising self-portraits.
In her paintings the body is a faulty vehicle and its power lies in its physicality, in injury and deformation not in the individual who inhabits the flesh. She presents larger than life imperfections and her work is almost flesh for flesh’s sake.
Objectification of the body seems a rather counter-intuitive approach to examining issues of jurisdiction especially for women. However, I’ve found that turning the light on my own body, dressing it up or stripping it naked is a way to explore aspects of cultural discomfort such as sexuality, relationships, affection and attraction. Through examining its often messy workings artists are revealing how we are here and what it means to be flesh. Through this objectification of the body, artists are reclaiming jurisdiction from established cultural/social institutions.
References———————-
Isaak, Jo Ann, 2003, Working in the Rag and Bone Shop of the Heart’ in Jon Bird, ed., Otherworlds: The Art of Nancy Spero and Kiki Smith, Reaktion Books, London
Posner, Helain, 1998 Kiki Smith, Bulfinch Press. Little, Brown and Company Inc., Boston, New York, Toronto, London

















