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Taking the idea of anthropomorphism further, of humanising the forest, I clothe trees with underwear. I want to accentuate this idea, using bras work best as they can fit onto the tree.

How does humanising the forest through the process of characterisation through drawing, naming, writing about specific trees, affect how I experience the forest?

Location and false sense of security. Through developing the human or animal association with certain trees they become familiar, I quickly locate where I am in the forest by recognising these trees. The familiarity gives a sense of security, but I am no more or less at risk than I was Day One. There are still unexploded bombs, badger sets, adders, branches that stick out at eye level.

In terms of relationships it’s clear that disassociation and projecting ideas about other people can bring familiarity, a way to locate oneself in relation to another, but it too can become a false sense of security.

I look at a photograph of my grandparents, they might as well be trees as the picture never moves but the ideas about them grow in my mind through the stories I hear about them from family. They smile. Expressions as masks?

Masks – those that people wear to hide themselves and those that people project to hide what they don’t want to admit to seeing in others.

Three ways to communicate ideas through one tree.

 


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The residency includes weekly mentor sessions with Veronique Maria who is challenging me to push my practice further. The sessions provide a platform to review the developing ideas, identify themes arising from intuitive process, to take risks and to consider the context for the work made.

Whilst the blog is written as a daily account, the ideas continue throughout the week:

At the start of my arts career I created installations, spaces designed as immersive environments using film, sensors Re-Sembling Nano, sci-art installation

The projects were designed and then built in exhibition space. When I rented a small studio space at Unity Studios the audiences that visited found the work interesting, but it was documented versions rather than immersive spaces. I returned to working with materials with which I could physically engage and experiment with and present. The work with the residency is very much about the space, immersing myself in a natural environment, claiming space and transforming it through the ideas in the work.

On Nicholas Bourriaud and Relational Aesthetics-

“He saw artists as facilitators rather than makers and regarded art as information exchanged between the artist and the viewers. The artist, in this sense, gives audiences access to power and the means to change the world.” – TATE.ORG.UK

Questioning why I anthropomorphise the trees?

Association for psychological science, Feb 2010:

“Neuroscience research has shown that similar brain regions are involved when we think about the behavior of both humans and of nonhuman entities, suggesting that anthropomorphism may be using similar processes as those used for thinking about other people.”

He goes on to say that to anthropomorphise an inanimate object gives a sense of moral duty to care and punish, and that objects are selected that look more familiar to human forms than others.

When I walk through any forest I notice immediately the shape of a belly, an eye, a grin, a torso.
A root pull presents: a sense of striving and surviving.
A branch fallen to the ground: of pushing onwards. Sprouting bunches of yews on a fallen tree: rebirth, refresh, infallibility of life.

The opposite to anthropomorphise is to dehumanise. Apparently those socially isolated are more likely to anthropomorphise and those that dehumanise (Nazis, soldiers at Abu-Ghraib prison in Iraq) are more likely to be socially connected.

“Social connection may have benefits for a person’s own health and well-being but may have unfortunate consequences for intergroup relations by enabling dehumanization.”

‘The authors conclude that few of us “have difficulty identifying other humans in a biological sense, but it is much more complicated to identify them in a psychological sense.”’

Does someone more socially isolated have a heightened sense of anthropomorphism from trying to understand other people?

Religious icon objects hold power of association (a sculpture of Jesus, a drawing of the Prophet). Social religious grouping can lead to dehumanising of other social groups.

Consider the power of association in making work that gives an experience to the viewer.

The sensory drawings I made have significance to me, they represent my physical location in time and sensory experience of the body and landscape. The marks on the paper have a relation to each other that is experienced in a different way. The text informs the viewer of what the drawing is about to facilitate their relation to the  experience of another person, the artist.

Alongside this residency I’m preparing for a group show at Chichester Guildhall with ARTEL Contemporary Art Group. The material object will be a wardrobe and the significance of this resonates with the ideas forming on this residency: I’ve requested permission to instal one in the landscape.

 

 


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Took a small sketchbook and drew sensations of being in the forest using graphite stick and colour conte pastels. Drawings began with feelings of tension in the body from sitting, standing, the cold air, smells, sounds and marks were made in relation to position. For each drawing I wrote a few lines of text.

I then found myself back at the same oak and drew my sense of the oak, repeated this with a nearby yew.

These drawings meant more than the earlier depictions, the process was more engaging, and drawings more interesting. This will form the exercises for the workshops with children allowing me to focus on the more adult themes in my research.
I used this method for the lunch time drawing group at work, interestingly two drawings had similar relational marks in terms of position.

Reflect on the anthropomorphic tree drawings previously made, the light lines that suggest human and tree, and why and how this could be a useful drawing method. The trees I’ve drawn have allowed me to project feelings, ideas and snippets of narrative that are disassociated by one degree.

Drawing myself through the trees. That this could provide a way to explore the issue of shame more freely.

began to look at other artists who have worked with ideas of shame.

Kara Walker
http://learn.walkerart.org/karawalker/

Penny Siopsis
Pinky Pinky and the unspoken shame of rape and violence against young women and girls and of relationships
http://www.stevenson.info/exhibitions/siopis/images/siopis-love.jpg

Shame and gaze
http://www.tate.org.uk/context-comment/audio/sex-and-shame-visual-arts


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Shame
The trees -particularly Ash and holly – look like up-turned people with their legs in the air. There are bottoms and groins, on one I draw a pair of pants with a piece of found chalk (it washes off). Everybody’s bottom is on show.
Everybody’s head is in the ground.

This idea resonates.
I’ve been walking to avoid people, to avoid being seen and heard, and in this space have felt safe.
I’ve avoid the centre-piece of Kingley Vale to follow the animal paths and remain hidden.
I’ve been working intuitively and the idea of shame resonates.
Shame is something that one has done to oneself.
Guilt is something that one has done to another.
Drawing and creative practice has given voice to difficult emotions.
During my first solo show I felt had opened myself up to public gaze in a way I hadn’t anticipated, that I had revealed too much. That work had been powerful and dealt with issues of abuse in relationships.
http://tiffanyrobinson.co.uk/?attachment_id=56

Coincidentally the work was called ‘in fear of judgement’.


I consider how I am going to work with the theme in a meaningful way that is safe (similar to working in the forest in a way that doesn’t damage the forest or myself).

We’ve had 50mph winds for two days, the trees are shaking down to their trunks, the audio recordings have this background noise that sometimes wipes my voice out.

I walk towards the grove but before I get there I find about fifty wild pink orchids with brown marks on their shiny green leaves. Last year I met a young woman who threw a bunch of picked orchids, a big bunching handful, to the ground when she saw me, hoping I hadn’t seen her drop the evidence of her crime. I challenged her and remember the shame in her voice as she tried at first to deny it, then said she didn’t know that it was illegal.


I think about the voice I’d given to the trees, about how it had been a projection. The drawings aren’t right either, they’ve become too much of a depiction and less about the essence of the experience. Think about ways to abstract this, and about ‘shame’. How would shame feel like in the body? It would be mercurial, hot, heavy – it gains in weight not size, it’s a knot in a drawn line.
I audio-record through the forest voicing ideas about shame, and of a shameful experience. I walk to the siren ash.

Shame only exists if there is judgement.
Judgement of self before judgement of others
I question what judgement I’ve passed on myself with regard to the experience and how to represent that.


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Reflected that on my recent walks I’d increased the amount of material I had to process, the act of taking a photograph, rather than making a drawing, meant that I covered more ground, engaged less deeply with each piece I found, and amassed a large amount of material to process back in the studio. The processing then meant I had less time in the forest, less time to experience and engage with nature.

Hamish Fulton walks many miles presenting glimpses for gallery audiences, a walk stripped to a single photograph or drawing, the power being the idea in the mind of the audience of his walking, his experience.

“A walk has a life of it’s own and does not need to be materialised into an artwork”-Hamish Fulton

I often think about material process, but to what degree should this matter if the aim is about engaging with nature? How can a walk be a drawing?

Observed the yews on the slopes, the root pull and ways that roots grow into the soil by looking at the upturned trees and above the soil. Yew roots on the slopes trail and ribbon more than the yews on the flat. Ground colour – all brown with patches of bright green moss.

Pieces of metal found, the tail of a missile, a rusted screw with three washers. The Canadians used the site for bomb practice in the war. Shrapnel and bombs are often found here.

New tree growth, a few centimetres high, I walk carefully.
Colder day.

Return to the same site I was rained off yesterday.

Questioned the material to use for drawings that would bring out the feral voice, reduce inhibition in intuitive drawing. Chose charcoal, questioned whether it would feasible to draw with charcoal on the trees bearing in mind the directive from Natural England. How can an artist work with nature in a controlled and respectful way? Reflected on Tania Kovats installation at the Natural History Museum where a 200 year old oak was felled and a number of saplings planted in a managed woodland.

I found myself at the same oak discovered yesterday.

The act of drawing begins with being still and quiet.
Whilst drawing the oak am aware of the marks, how my body feels sat against a yew, the lines of the branches and roots.

Drawing is giving me an excuse to sit in silence amongst the trees.
Consider how the nature of the tree growth reflects its response to the environment, the oaks roots are above ground, now covered in moss, underneath a yew has been upturned lifting the oaks roots which have also saved the yew from reaching the ground. This is a story.


Compare this to human life, responding to environment, sharing the impacts presented.
The difference being the ability to choose.

How much has the coping response of the trees affected their ability to thrive in later life?
How much as the coping strategy of a child inhibited their ability as an adult to thrive?

If the oak were to have a voice what would it be?

My intuitive response I record as audio, it begins with a description of the tree form and behavioural appearance to surrounding trees, but what comes out is cliche, light-hearted, and when I play this back it feels wrong, like Johnny Morris, mockingly representative. In the past I’ve found that cliche means too much detail, so think about abstraction.
Walking recording the voice has more energy and fierceness.

Consider material process and engagement, movement through the landscape.
Draw in the dark yews on the left.
With charcoal draw the yews as layers of dark boughs out of which two people face each other. The marks match the energy and fierceness of the walk.


How can setting out drawing strategies to engage with the landscape be similar to setting out relationship strategies to engage with other people?
What about sharing a meal with a tree?
Walking around a person, or remaining completely stationary in a crowd?

I return to my studio and for some unknown reason I write with a blood-red pigment pastel on a large sheet of newsprint one word:

shame.


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