WORDS AMONG SHAPES / SHAPES AMONG NAMES / THE SELECTION FROM THE FAIT GALLERY COLLECTION

For Vladimír Kokolia painting is an opportunity to reach things that one wouldn’t be able to get at well enough in any other way. Kokolia is the type of painter who wants to really see his subject.

Seeing

It might seem that Kokolia wants to be considered primarily as an impressionist, in the original derogatory sense of the term. He deliberately aims for the impossible: to be, as was quipped about Monet, “only an eye”. He does not, however, believe in a prepared innocent gaze — that would be a great affectation — but relies on an acceptance of the full torrent of visual sensations, or direct visual waste, when one doesn’t have the tools (and perhaps not even a reason) to distinguish illusion from the “overwhelming disorder of the real world”.^[1]He quickly discovered that the greatest obstacle to this kind of view of the ordinary world is the knowledge about seen things that one carries in one’s head. Even the names of things are disruptive for the naked eye. Kokolia declares that information inhibits the image.

Seeing the seeing

Nonetheless, a painter wants to “see this seeing”. When seeing, how does a person notice that they are looking? According to Kokolia, this can happen only when we sacrifice meaning and simply let our view float. “I have the distinct impression that precisely such blank looking is the default setting of our vision. It is the most fundamental state, the ‘container’, the womb, the landscape, the pilot frequency, the Tao of seeing, only on account of which individual forms arise”, adds Kokolia.^[2] He believes that a lack of information brings astonishment. Truly, a lack of information? We know, after all, how James Joyce’s characters marvel at a sudden recognition of very fragile and evanescent moments, when a character experiences a sudden revelation about the “whatness” of a thing.

Similarly, for the nameless heroes in the hundreds of drawings from Kokolia’s Big Cycle, the inescapable mechanism of their actions is suddenly revealed to them at a single moment. Here, the vehicle of wonderment is an unexpected recognition of meaning. However, wonderment that is purely visual in origin is, in contrast to narrative epiphany, lacking in substance. The one who is experiencing wonderment just stares and does not actually know anything. Here, the intensity of not knowing shows the depth of wonder. It is as if the one in wonderment sees only one thing, so emptied that it can be considered null. For Kokolia, an example of such views momentarily without content are the squares and rectangles in Mondrian’s paintings. Here, they also have roots in Kokolia’s individualistic theory about cubism and in his thinking about the picture plane and “paintings within a painting”. For Kokolia, the view gradually became an independent entity in which it is possible to study only the visible content and to eliminate for the given moment both the observer and the observed thing.

Painting seeing

Why would the one in wonderment even paint at all? Isn’t it enough just to have the experience? A painter’s embodiment of what is seen is a passage from one world to another, and what was true in one world is not necessarily true in the other one. It is a completely new situation that presumes “the picture has the logical form of representation in common with what it pictures”. ^[3]A painting may be able to adapt to the form of depiction, but it also has its own special demands as a physical object covered with paint as well as an object with the aim of controlling how the viewer will see it. It must remain adequate, even if it has done away with the function of depiction. The same brushstroke is both a physical trace and also creates the ideal of an image that arises only with the viewer’s gaze.

Kokolia describes the realisation he had in the Hermitage Museum in 1980 while standing before one of Matisse’s paintings: “... something tells me that this is the genuine space, not the three dimensions out there; at the same time, it really and truly is on the surface, literally just oil paints on a canvas. I am looking directly at the union of the greatest abstraction and the greatest materiality…”^[4]For Kokolia, the idea of transferring images across different worlds might have its origin in printmaking. He has dedicated himself to this medium for almost as long as he has to painting (originally to be able to disseminate his drawings under the previous regime, when copy machines were under supervision). Since 1992 he has led the Studio of Experimental Graphics at the Prague Academy of Fine Arts. The themes of a matrix, an imprint and a reversal of the image appear repeatedly in his written musings. He similarly incorporates his experience with Tai Chi in his painting. Both of his Chinese teachers, Gene Chen and Zhu Jiancai, taught Tai Chi to him in a completely matter-of-fact manner, without a pseudo-spiritual overlay, and Kokolia likewise leads his brushstrokes with a consideration for the precise transfer of strength.

Seeing painting

The concentration on direct, unprejudiced seeing and effort to see seeing was followed by the materialization of seeing in an artefact. Apart from this, Kokolia certainly does not underestimate the special moment when a viewer turns up in front of a picture. This is confirmed by the fact that at his exhibitions he examines in detail the distance between the viewer and the picture, their movement around it, viewing angles and orientation of the view, as well as the time spent before the picture.

For the sake of interaction, Kokolia occasionally resorts to popular or “discredited” forms. He styled one of his shows as a commercial sale in the course of which he lived, cooked and worked in the gallery. Another time he displayed “healing pictures” to which visitors were to “expose themselves”.

These and other strategies sought to provide viewers with sufficient time in front of pictures. Kokolia believes that the spent time itself causes that the mode of perception switches from a simple registration of visual information to abidance in a field of vision. The viewer, at least for a while, does not perceive a picture as a separate object, and the distance in the field of vision disappears. This situation can be generated, for example, by the induction of afterimages on the retina or by a view into the visual space of autostereoscopic pictures, as manifested by some of Kokolia’s exhibitions.

The image-in-itself

In interviews and texts, Kokolia speaks ironically about such common and seemingly problem-free terms as “communication”, “opinion” and “expression”. And he doesn’t even have the word “art” in his lexicon. So, if he isn’t just taking a position, what would he offer instead? I suspect that Kokolia has own sect (of which he is the only member) that believes in the “image-in-itself”. Meaning that images exist, even if they are independent of observation. Even if nobody has seen them yet. Perhaps it is this belief that helps him not to be perilously captive to changes in the contemporary context.

^[1] Borges, Jorge Luis, The Cambridge Companion to Jorge Luis Borges, p. 209

^[2] Kokolia Vladimír, Úžas, habilitační přednáška, 1996, Akademie výtvarných umění

^[3] Wittgenstein, Ludwig, Tractatus logico-philosophicus 2.2

^[4] S.M. Blumfeld, Prozření Vladimíra Kokolii, Vokno monthly, 1993, no. 27

WORDS AMONG SHAPES / SHAPES AMONG NAMES / THE SELECTION FROM THE FAIT GALLERY COLLECTION

25.05.2013 - 12.09.2013

Fait Gallery
Božetěchova Street 1 (entrance from Metodějova Street), Brno
25/5 – 12/9/2013
Opening: 23/5/2013 at 7pm
Curators: Denisa Kujelová and Martin Nytra

The selection of works from the collection of Fait Gallery is this time focused on the artists of the middle generation. It is advisable to mention at the very beginning that the category of middle-aged artist is not perceived dogmatically based on age, but as a selection of established artists whose work is well known to the audience. Although some of them have not reached the canonical status of the most famous names yet, they all belong to well established artists at home and abroad, and often act as inspiration, the starting point and the object of definition for the youngest generation of artists whose work was introduced in the last selection.

It is possible to see the common features in their significant approach and the selection of topics that these eight authors continually work on. For all exhibited works there is typically a specific system of characters, may be even symbolism, which they gain in relation to the general concept and definition of art. This interpretation also contributes a narrative of used motifs and their constant presence throughout the discourse of art. This is generally related to problems of symbolism and meaning and the historical role of a painting and language as a space, where the unity of body and consciousness happens, and the identity of society is created.

This relationship is best expressed in the work of Eva Koťátková and Jan Šerých. Koťátková focuses primarily on the function of the tools in the organization of the individual in the structures of power relationships, while work of Šerých is characterized by hermetic closure of the language to the uninitiated audience. Marek Meduna´s paintings personify the ideal of a character due to the replacing of images and text and the creation of post-conceptual decor.

The works of Michal Pěchouček and Lenka Vítková use figurative painting and the role of draping and clothing as an external expressive character of the body, it´s physical absence they replace as the only actual remains of human existence. The question of personal integrity, interpersonal relationships, memory, responsibility towards others and towards oneself, and, therefore, the basic human values are dealt with by Milena Dopitová. Her Solarium is a kind of objective body shape, hygienically cleared of individual features, which (somewhere between the symbol of a bed and a coffin) establishes the contours and limits of our physical being.

In his exhibited paintings Petr Nikl explores the psychology of looking into the face and its symbolic function for displaying the subconscious connections. Subtleties of the perceived world are a kind of permanent record of an indefinable mystery that instinctively draws our attention. The phenomenon of human memory and perception in general, is explored by Pavla Sceránková. By the reflection of creating methods of visual experiences, she tries to reconstruct them subsequently and, therefore, she closes the range of topics, which has a core in continued validity and universal value in the introspective role of art.

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