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Showing posts with label aesthetics. Show all posts
Showing posts with label aesthetics. Show all posts

Friday 27 December 2013

Why Atheists need rituals too

To move many away from religion, atheism has to weave itself into the social fabric and shed its image of dour grumpiness
A billboard sponsored by the American Atheists organisation in New York
A billboard sponsored by the American Atheists organisation in New York. Photograph: Richard Levine/Demotix/Corbis
The last time I put my own atheism through the spin cycle rather than simply wiping it clean was when I wanted to make a ceremony after the birth of my third child. Would it be a blessing? From who? What does the common notion of a new baby as a gift mean? How would we make it meaningful to the people we invited who were from different faiths? And, importantly, what would it look like?
One of the problems I have with the New Atheism is that it fixates on ethics, ignoring aesthetics at its peril. It tends also towards atomisation, relying on abstracts such as "civic law" to conjure a collective experience. But I love ritual, because it is through ritual that we remake and strengthen our social bonds. As I write, down the road there is a memorial being held for Lou Reed, hosted by the local Unitarian church. Most people there will have no belief in God but will feel glad to be part of a shared appreciation of a man whose god was rock'n'roll.
When it came to making a ceremony, I really did not want the austerity of some humanist events I have attended, where I feel the sensual world is rejected. This is what I mean about aesthetics. Do we cede them to the religious and just look like a bunch of Calvinists? I found myself turning to flowers, flames and incense. Is there anything more beautiful than the offerings made all over the world, of tiny flames and blossom on leaves floating on water?
Already, I am revealing a kind of neo-paganism that hardcore rationalist will find unacceptable. But they find most human things unacceptable. For me, not believing in God does not mean one has to forgo poetry, magic, the chaos of ritual, the remaking of shared bonds. I fear ultra-orthodox atheism has come to resemble a rigid and patriarchal faith itself.
This is not about reclaiming "feeling" as female and reason as male. Put simply, it seems to be fundamentally human to seek narratives, find patterns and create rituals to include others in the meanings we make. If we want a more secular society – and we most certainly do – there is nothing wrong with making it look and feel good.
Yet as I attend yet another overpoweringly religious funeral of a woman who was not religious – as I did recently – I see that people do not know what else to do. They turn to organised religion's hatch 'em, match 'em and dispatch 'em certainties. For while humanists work hard to create new ceremonies, many find them vapid. Funerals are problematic, as one is bound by law to dispose of the body in a certain way. I always remember the startled look of the platitudinous young vicar who visited our house after my grandad died, when my mum said, "Don't come round here with your mumbo-jumbo. If I had my way I'd put him in the vegetable patch with some lime on him."
Unless someone has planned their own funeral it can be difficult, but naming or partnership ceremonies are a chance to think about what it is we are celebrating. A new person, love, being part of a community. For my daughter's, we pieced together what we wanted, but I found some of the humanist suggestions strange. "Odd parents" for godparents? No thanks. I guess it's just a matter of taste.
What, then, makes ceremony powerful? It is the recognition of common humanity; and it is very hard to do this without borrowing from traditional symbols. We need to create a space outside of everyday life to do this. We can call it sacred space but the demarcation of special times or spaces is not the prerogative only of the religious. One of the best ceremonies of late was the opening of the Olympics, where Danny Boyle created a massive spectacle that communicated shared values in a non-religious way. It was big-budget joy. Most of us don't have such a budget but there has to be some nuance here. We may not have God. We may find the fuzziness of new age thinking with its emphasis on "nature" and "spirit" impure, but to dismiss the human need to express transcendence and connection with others as stupid is itself stupid.
Our ceremony had flowers and fires and Dylan, a Baptist minister and the Jabberwocky, half-Mexican siblings and symbols, a Catholic grandparent reading her prayer, a Muslim godparent and kids off their heads on helium at the party. A right old mishmash, then, but our mishmash.
In saying this I realise I am not a good atheist. Rather like mothering, perhaps I can only be a good enough one. But to move many away from religion, a viable atheism has to weave itself into the social fabric and shed this image of dour grumpiness. What can be richer than the celebration of our common humanity? Here is magic, colour, poetry. Life.

Sunday 22 December 2013

A question of talent



 
 

Art and graft

Mike Atherton


Mark Ramprakash made 40 before falling to Dean Cosker, Surrey v Glamorgan, County Championship, Division Two, The Oval, September 7, 2010
Ramprakash's elegance seemed to encourage the notion he was unusually talented © PA Photos 
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Boy, he looked good. Sitting there in his crisp, grey suit, hair slicked back, tanned, square of jaw, he looked as if he could have played for another decade. But Mark Ramprakash had decided enough was enough. The runs had not flowed with their customary ease and, midway through his 26th summer in the first-class game, it was time to reflect on what had gone, rather than speculate about what was to come.
Rightly, the valedictories were gushing. This was a batsman, after all, who had scored over 35,000 first-class runs at an average of 53, and joined the elite group of those who have made more than 100 first-class hundreds. Because of the impact an expanded international game has had on appearances in domestic cricket, he could well be the last member of the club. At every level except the very top, he made batting look easy. He was a fine player.
Many pieces were written about Ramprakash in the days after his retirement, and many included the phrase "the most talented player of his generation". A few suggested his talent was unfulfilled, which seemed a little harsh, even if it reflected his travails in over a decade of Test cricket. The implication was that he had underperformed, a view based on a perception of the ability he was blessed with.
Talent. We have a curious relationship with it in English cricket. If it is generally defined as possessing either a natural gift, or a capacity for success, then our game invariably tags as talented those who enjoy the gift, but not necessarily the success. Many England cricketers who have struggled to establish themselves in the international game - Chris Lewis, Mark Lathwell, Owais Shah and Ravi Bopara, to name four recent examples - are routinely described as being among the most talented players of their time.
The notion of a natural gift has taken a battering in recent years, thanks in particular to the work of one scientist. The Swedish psychologist K. Anders Ericsson has gone a long way towards deconstructing the myths of talent by showing that elite performance is almost always the result of ferocious hard work, relentless self-improvement and specific, rigorous practice - all within a cultural context in which the appetite for self-improvement can flourish. In other words, few have reached the top without putting in the hours.
Ericsson's work is now widely accepted, but there are still some who believe in inherent or inheritable gifts. For sports such as basketball, which require genetically linked physical advantages, it is hard not to sympathise with this view. But whichever side of the divide you tread, it should be obvious that the term tends to be applied retrospectively. In describing someone as talented, we do not really mean they have some innate predisposition to perform; rather, it is a convenient way of explaining their achievements (or even, in English cricket, their shortcomings).
In looking for examples of talent, we nearly always exaggerate the importance of an eye-catching moment, or a graceful style. Aesthetics outweigh almost everything else. Ramprakash's feats were far from modest, but it was his elegance - the ease with which he appeared to play, the extra time he appeared to enjoy - that encouraged the notion he was unusually talented.
Very few observers, by contrast, would describe South Africa's Graeme Smith as naturally gifted. With his wide, ungainly stance, strangling grip, and closed-face back-lift, he makes batting look hard work. And yet his method makes perfect sense. In an era where bowling at fourth stump is accepted practice, and when fielders in the arc between wicketkeeper and point often outnumber the rest, Smith's refusal to hit in areas traditionally regarded as left-handers' strengths gives him an advantage. More than 8,500 Test runs at nearly 50 as an opening batsman suggest he possesses talents that transcend mere aesthetics (or their absence).
Most of us are prone to this weakness of falling for the kind of talent that a moment of brilliance implies: a breathtaking stroke, a scintillating piece of fielding. As a result, we underestimate the gifts given to those who achieve consistently, if not spectacularly. After watching a young Dwayne Smith, the West Indian all-rounder who had made a rapid century on Test debut, smash a length ball from Steve Harmison over midwicket and out of the ground in Trinidad some years ago, I turned to my companion and said: "I've just seen the next great West Indian batsman." One shot was enough to fool me. All through the disappointing years that followed, I kept expecting what I thought was exceptional talent to blossom. It never did.
We are apt to hold too narrow a definition of what constitutes talent. One of Ramprakash's contemporaries was Graham Thorpe. More than a decade ago in Colombo, I watched him score a hundred against Sri Lanka's spinners in conditions that could not have been more testing, with the sun beating down and the pitch disintegrating into dust. His strokeplay was not eye-catching; in fact, the innings was devoid of any flowing shots at all. But what an innings it was - one of the finest I ever saw from an England player.
That day, Thorpe revealed so many different aspects of his talent. He played the ball off the pitch later than any of his team-mates. It takes a particular gift to let the ball keep coming and coming until the bowler is almost yelping with success, but he adopted a kind of French-cricket technique, keeping his back-lift low, and turning the blade with his wrists at the last moment to pierce gaps that most others would have needed satellite navigation to find. His talent was to adapt to his surroundings. As for my own career, I take an innings of 99 at Headingley against South Africa in 1994 as one that revealed my own special - for want of another word - talent. It was after the dirt-in-the-pocket match at Lord's and, in the intervening week, I had to cope with an unusual degree of public interest, with a tabloid tracking my every movement. Between Tests, I had not been able to practise, and there had been no county match for Lancashire.
The attention was not on my batting, but on my captaincy and character. I had been forced to sit through two torturous televised press conferences, and to listen to a range of critics, from the comedian Jimmy Tarbuck to the chairman of the Headmasters' Conference, who sought my resignation. It was an uncomfortable time, and before I walked out to bat, I had not given a moment's thought to the innings. I scratched around for a couple of hours before lunch, and forced myself into some kind of rhythm by dint of nothing more than pure bloody-mindedness. But what I had managed to do, between walking to the middle and facing the first ball, was to put the events of the previous fortnight to the back of my mind. I am certain that, in the same circumstances, not many of my contemporaries could have played that innings, that day.
The ability to shut out the noise and the clamour is something I see now - to a far greater degree - in Alastair Cook. It is not an aptitude that stands out, is easily recognised, or regarded as exceptional. Hidden from view it may be but, set against the requirements for success at international level, with all its pressures, it is a talent as important as the ability to play a good-looking cover-drive. It is only now, after over 7,000 Test runs and more hundreds than any other England player, that observers (I have been more guilty than most) are starting to think of him as gifted.
Barring injury, illness or misfortune, Cook - who is only just entering his prime - will probably become the greatest batsman England have ever produced; greatest, that is, in terms of run-scoring, record-breaking and hundred-making. The adjectives that accompany most of his innings are hard-working, focused, driven, effective, pragmatic - as if these attributes, and Cook's supreme thirst for self-improvement, are not identifiable talents in themselves.
They are submerged beneath a game that sometimes stands out only for its ordinariness. Yet Andy Flower has commented upon his world-class facility to score through the leg side and off his hip, a gift those at Essex quickly recognised; his ability to shut out extraneous detail, and his concentration levels, speak of a particular talent too. The way he out-thought and outmanoeuvred India's spinners during consecutive hundreds in Ahmedabad, Mumbai and Kolkata over the winter revealed a cricketing intelligence not shared by many of his team-mates. His hundred in Mumbai was certainly less spectacular than Kevin Pietersen's, but can we really say Cook is less talented? He simply possesses different strengths.
Talent may or may not be innate but, in all its facets, it certainly exists to be developed, honed and crafted. The more humdrum aspects of the game - the ability to work hard, stay focused, adapt to circumstance, bring your best game to the crease time and again, despite all the distractions - are all gifts, just as much as sweet ball-striking.
One of the sweetest strikers in the English game right now is Bopara. The consensus is that he is more naturally gifted than Cook but, as he sat at home over the winter, watching him compile hundred after hundred, how Bopara must have wished for some of his talents - the ability, for example, to put a run of bad scores behind him, or to compile the kind of ugly runs that would keep him in the team from one game to the next until form returns, as Cook did memorably against Pakistan at The Oval in 2010.
In one of his more poetic moments, Friedrich Nietzsche said: "All great artists and thinkers are great workers, indefatigable not only in inventing but also in rejecting, sifting, transforming and ordering." Cook is indefatigable in ordering his gifts, but no doubt it will be his Essex team-mates, Shah and Bopara, who are remembered as the more talented.
Being tagged as supremely talented also diminishes Ramprakash's achievements, because the implication is that the game came easily to him. If it looked that way, it was on the back of unstinting hard work. Having played with him for over a decade, I would not disagree with anybody who called Ramprakash the most dedicated batsman of his generation. As for the most talented? Well, that depends on your definition.

Monday 22 October 2012

Ugly is the new Beautiful


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At the launch tonight of Design Museum co-founder Stephen Bayley's new book, Ugly: the Aesthetics of Everything, guests will be served ugly canapés and ugly cocktails.

In attendance will be Mugly, an eight-year-old hairless Chinese Crested dog from Peterborough, who is the recent winner of the Ugliest Dog in the World contest, held annually in California, as well as models from the Ugly Model agency, including one woman credited with "looking like a fish".

At what is billed as London's first "ugly party", a grand café will be decked out with "ghoulish objects" and "revolting curios", including a stuffed pug giving birth to a flying pig and blown-up images from Bayley's book, including one of Myra Hindley. "My barman is working on a grey- coloured cocktail and Martinis with gherkins in them," says Bayley. "Talking about beauty is boring – when you get talking about ugliness it gets interesting."

His book Ugly explores the complexities of ugliness and makes the point that without ugliness, there would be no beauty. He has cherry-picked items for his book, including kitsch flying ducks, hideous pink-haired troll dolls – even the postmodernist architecture of the Sainsbury Wing of the National Gallery gets singled out. Ugliness is fascinating, he claims – take the repugnant The Ugly Duchess by Quentin Massys – "It's one of the most popular postcards sold in London's National Gallery shop and rivals the sales of Monet's tranquil Water-Lilies," he says.

There are also images of the Eiffel Tower and the Albert Memorial: "In 1887 leading Paris intellectuals ganged up and said the Eiffel Tower, which was being built, was a 'hateful column of bolted tin… useless and monstrous'", he says. "Now the Eiffel Tower is regarded as one of the most touching, romantic French monuments. The Albert Memorial was loathed and detested – now it is charming, delightful and evocative."

There are no chapters in Ugly, which is Bayley's sequel to Taste, published 1991; instead it's full of long paragraphs of ideas exploring ugliness – a subject not many people have written about.
"I'm not being prescriptive about what is ugly – I'm just provoking ideas about our assumptions of ugliness," says Bayley.

"I'm not looking for agreement. When we talk about design, it is this attempt to introduce beauty by the Modern movement. They told us that if things were functional they would be beautiful – but as soon as you investigate what is beauty – I would say the evidence is mixed. A bomb-dropping Boeing B-52 is extraordinarily functional, but is it beautiful even though it is morally repugnant? What about a gun?

"Our view of what is and what isn't beautiful changes over time. Maybe there are no permanent values in the world of art. It is certainly a question that needs to be asked. If the whole world was beautiful it would in fact be extremely boring. We need a measure of ugliness to understand beauty. You can only understand heaven if you have a concept of hell. "

Bayley focuses on Ernö Goldfinger's Trellick Tower in west London: "If there ever was a test for taste, it's this," he says. The tall housing block built in 1972 was listed by English Heritage in 1998. "It was deplored by many as a brutalist horror. Now half the world regards it as an eyesore – the other half regards it as heroic and uplifting. Maybe they are both are right. Any minute now Prince Charles will come to admire it. "

Gebrüder Thonet's mass-produced Model No. 14 chair (1859), the original café chair, was revered by Le Corbusier as "the ultimate in elegant design".

"I like the chair – I like clean, unfussy, undecorated things – but I don't think it's inevitably, timelessly perfect," says Bayley, who also includes an image of an Amorphophallus titanum, known as the corpse flower, which "smells of death" and looks phallic. "Can nature be ugly? Personally, I think it can," he says.

There is no end to the fascination of ugliness for Bayley, whose book opens with a photograph of a pig and then Frankenstein. He adds: "If you are talking to architecture students and you ask them to deliberately design something ugly, it is very difficult. It is very difficult to create ugliness – what we call ugly seems to be accidental."

But whether you would want Matthias Grunewald's oil painting The Isenheim Altarpiece (1516) of a man with skin disease on your wall is quite another matter. Or indeed Hieronymus Bosch's triptych The Garden of Earthly Delights (c.1490-1510) depicting Hell, and full of disfigurements and mutations.

There is an image, too, of John Constable's Windmill among Houses and Rainbow – not because it is ugly. "I want to make the point that while we are all worried about the industrialisation of the countryside, this is what Constable's idyllic scenes of the countryside were often about."

Bayley also includes gargoyles from Notre-Dame de Paris, and anti-Jewish Nazi propaganda posters, in which Jews are depicted as ugly caricatures.

One section of the book, "The problem with hair", has images of the monster in I was a Teenage Werewolf (1957), which shows, he says, "how abnormal hair retains a disturbing power".

"Firstly if you take a long view of the history of art, ideas about beauty are not permanent – and secondly, things that are ugly can be fascinating and perversely attractive" says Bayley. "No matter what your views, you couldn't read this book and not either come out lacerated, stimulated, annoyed or in total agreement with my genius. 
It's not a historical narrative but it's a collection of consistent and interesting and stimulating ideas."
'Ugly: the Aesthetics of Everything', by Stephen Bayley, is published by Goodman Fiell (£25
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