Hans Coper : Pots that are 'Worlding' that situate a certain fidelity, a willingness to survive and endure.

Hans Coper : Potter, "the experience of existence" 

CRAFTS STUDY CENTRE.
FARNHAM, SURREY. UK
RUSSELL MORETON

russellmoreton.com

“I become part of the process, I am learning to operate a sensitive instrument which may be resonant to my experience of existence now.”

Hans Coper, Artist Statement 1969.

Hans Coper’s iconic assembled ceramics frame the later part of the twentieth century with an ambivalence of both alienation and reconciliation. His pots reveal differences that have resisted the homogenizing effects of the culture of the time. They embody and are a physical testament to what the potter himself has reflected on his life, “endure your own destiny”1 within the space and time of the human condition.
Born in 1920 into a prosperous middle class background, his childhood years were spent in the small town of Reichenbach in Germany. In 1935 his father Julius, is singled out like many other Jewish businessmen for harassment and ridicule under National Socialist Party. This would result in the Coper family moving frequently to escape the attention of the Nazis. Tragically in 1936 Julius takes his own life in an attempt to safeguard the future of his family. The remaining family, Erna Coper and her two sons return to Dresden. In 1939 Hans at the age of 18 leaves Germany for England, the following year he is arrested in London and interned as an enemy alien. He spends the next three years first in Canada then returns to England by volunteering to enrol in the Pioneer Corps. In 1946 a meeting with William Ohly who ran an art gallery near to Berkeley Square, brought about an opportunity for a job in a small workshop run by Lucie Rie, a refugee potter from Vienna. Hans Coper now began earnestly through his engagement with ceramics to reveal a continental modernity “whose work seemed uncomfortably abrasive to the traditionalists.”2
Hans Coper and Lucie Rie worked together at Albion Mews for 13 years forming a friendship and a working relationship that was mutually reciprocated through practical concerns, innovation and experimentation. There is a creative synergy in place through their mutual sharing of process and experimentation within the practicalities of the studio space. A documented instance of this reciprocal inventiveness is in the appropriation of the technique of “Sgraffito” which Lucie Rie employs after being inspired by some Bronze Age pottery at Avebury Museum bearing incised patterns, which are displayed with some bird bones, which may have been used as tools to incise the pottery. These “dark bowls of Avebury”3 are transposed through the use of manganese engobe and a steel needle into Lucie Rie’s ceramics, Hans Coper although not present appropriates the bird bone for the engineered steel of a pointed needle file and uses the action of an abrasive hand tool to remove layers of the manganese engobe. In this way Coper is enacting onto the surfaces of his ceramics, the very agencies that Modernism was acting out in the realms of architectural space and surface treatment of materials. In 1959 a move to Digwell Arts Trust would bring to a close his working relationship with Lucie Rie. Coper now became involved with a number of architecturally based projects through the Digswell Group of architects and building professionals. Coper’s engagement with the Digwell Group was not without problems and creative frustrations, but seen in retrospect it became an experimental period where Coper was strengthening his ability to bring his pottery into a spatial communion with the modernist architectural sensibilities of the time.  However it was a wartime friend Howard Mason who introduced Coper’s work to Basil Spence, from this introduction Hans Coper was commissioned to design the candlesticks for the new modernist cathedral at Coventry. The Six Coventry Candlesticks completed in 1962 explicitly reveal a sensitive and progressive spatial awareness to the architectonics of built spaces. The candlesticks delicately tapered and waisted are made in sections and assembled on site onto rods set into the architectural interior. These assembled thrown and fired towering forms seem to be more about a presence than their actual physicality. They appear to paradoxically transcend the monumentality of their setting through their very immateriality, their slight of form being perfectly balanced to accommodate a single candle and its temporal flame.
As a maker of pots he was in constant touch with his working process, an analogue process, a creative membrane that surrounded the agency of making and thinking. He was able to pursue his vocation “My concern is with extracting essence rather than with the experiment and exploration”4 His resultant works reflect what might be termed a “machining in” of a creative durability that is both ancient and modern that contains both tensions and fragility, and that above all seems to exist in a state of timelessness.

 His assembled “pots” are constructed from thrown components, “throwing” as a process that he remarks on “I become part of the process, I am learning to operate a sensitive instrument, which may be resonant to my experience of existence now”. It is through the wheel, the body and the interplay between clay and air that the inner space that defines the form is created. Adam Gopnik writing about the art of Edmund de Waal describes what I might be termed a spatial sensibility “the pot-ancient as it is, is the first instance of pure innerness, of something made from the inside out.”5 Hans Coper further adds sensuality to this “innerness” when he encloses it in a skin that appears archaic through a deeply physical surface treatment of engobes, incised grooves and scratching of the raw pot; then when finally once fired the dry vitreous surface is further machined and abraded to give a graphite-like sheen.
Hans Coper’s pots speak in silence of this interior “architectonic” space that is itself reverberated through an almost archaic modernity. He seems to be able to tune the interior, to load its mass, its void.
There is a strong sense of the vessel, the concrete with the emptiness, even an analogy to corporality set in motion by his treatment of the surface and interiors of his pots. The pots themselves belong to ever extended families, to new familiarities created by the subtle interlays between the negative spaces created through the spatial awareness that has been crafted into their very making. The pots through proximity with each other are in a spatial communion, they act to define particular spaces by defining boundaries and creating thresholds between exterior surfaces and space. These pots are themselves are “encounters” they ask us to be attentive to the responsive sensory inner space set up in residence by the permeable world of the ceramic vessel.

1 Birks, Tony. 1983. Hans Coper. London. William Collins Publishers : p75.
2 Birks, Tony. 1983. Hans Coper. London. William Collins Publishers : p22.
3 Birks, Tony. 2009. Lucie Rie. Catrine. Stenlake Publishing ltd: p44.
4 The Essential Potness. Hans Cper and Lucie Rie 2014. Collingwood and Coper Exhibition 1969. Victoria and Albert Museum.
5 Gopnic,Adam. 2013. The Great Glass Case of Beautiful Things : About the Art of Edmund de Waal. New York; Gagosian Gallery : p6-7.

Selected Bibliography.

Birks, T. 1976.Art Of The Modern Potter.London: Country life Books.

Birks, T. 1983. Hans Coper. London: William Collins Publishers.

Birks, T. 2009. Lucie Rie. Catrine : Stenlake Publishing ltd.

Coatts, M. 2008. Lucie Rie and Hans Coper, Potters in Parallel. London:

Graves, A.2005. Hans Coper: Sculpture in Architecture. Interpreting Ceramics Issue

Gopnic, A. 2013. The Great Glass Case of Beautiful Things: About the Art of

Jones, J.2005. Keeping Quiet and Finding a Voice : Ceramics and the Art of Silence. London: Interpreting Ceramics Issue 5.

Edmund de Waal. New York : Gagosian Gallery.

Whiting, D.1996. Coper at Coventry. London: Studio Pottery no 20.

2014.The Essential Potness, Hans Coper and Lucie Rie.

Drawing Towards an Ecology of Materiality/Embodiment/Emotion/Affect

Outpost 280623

Relation-In-The-Making.

Spaces between objects, Giorgio Morandi.

Emergent Evolutions.

These micro-perceptions are perceptions without objects, hallucinatory tendencies in the sense that they express nothing but the emphasis on the quality of becoming. They do not give us a body fully formed or an object-in-place, rather they fold perception into a becoming-body-of-movement, creating the emphasis of quasi formation that is relation-in-the-making.

An object becomes the threshold for thinking feeling.

Momentum Wheel : Lucie Rie Installation.

We perceive/perception is the force for the worlds infinite unfolding, with objects catching the edges of their contours, participating in the relation they call forth.

Erin Manning.

The smooth paint of the background turns out to be made of many translucent layers, intended to cover over outlines that Giacometti rejected, always in favour of a smaller and smaller head.

John Berger.

Diffractive Thinking/Reading abstractions in the middle of things and both ways at the same time.

Karen Barad.

MAKING

Anthropology

Archaeology

Art and Architecture.

Making creates knowledge, builds environments and transforms lives. Anthropology, archaeology, art and architecture are all ways of making. For Ingold instead of treating art and architecture as compendia of objects for anthropological or archaeological analysis, he advocates a way of thinking through making in which sentient practitioners and active materials continually answer to, or correspond with one another in the generation of form.

Hungate Site Visit.

Water/Light/Architecture.

Ceramic Vessels/Lead Tray/Water/Mirror.

Cyanotype Solution, unexposed, unwashed.

White gesso on biscuit ware.

White lead glaze.

Ceramics and Architecture.

Ceramics for a reflective solitude, an architecture of silence.

Figural Jars/Abstracted Human Clay Vessels/Cinerary Pots.

Sainsbury Centre.

Julian Stair.

Art, Death and the Afterlife.

Mezzanine Gallery.

Towards an Ecology of Materials.

Materiality, Embodiment, Nonhumans, Hylomorphism, Things.

One of the peculiarities of material culture studies over recent decades has been its virtual divorce from the traditions of ecological anthropology. This is odd, given that both fields are broadly concerned with the material conditions of social and cultural life. Students of material culture are interested in people's relations with things. Ecological anthropologists study how human beings relate to their biotic and abiotic environments. For the former, persons and things are bound in relational networks; for the latter, human beings and other organisms are bound in webs of life. Yet practitioners of these two fields are speaking past one another in largely incommensurate theoretical languages. 

Tim Ingold.

Archaeology, Volume 41, 2012.

The Archaeology of Emotion and Affect.

Sarah Tarlow.

When David Sylvester asked Giacometti about the thinness of the sculptures he had made without a model, Giacometti said 'they get narrow despite myself'.But then added, 'from life, they do this less'. Models put up a resistance to the thinning gaze, as if they were resisting Giacometti's willingness to let them go.

Drawings That Shrink.

Drawings that are extremely tense, a sign that the object/model is resisting.

Relations on the figure and the rejected lines and their borders on the drawing.

And so Yanaihara tilted and shrank, and sank down towards the bottom of the frame. As he shrank down, he also shrank away, back in space, away in time and perhaps in imagination, away from firm memory and towards insecure recollection. At some point Giacometti abandoned the drawing and began another.

Giacometti was fastidious about the placement of the easel, the canvas, and Yanaihara's chair, and he put little red blocks of clay under the stretcher to keep the canvas at a precise angle. None of that helped him anchor the figure: still it kept shrinking. The principle of its shrinking is clear in the dozen preparatory drawings, because many of the rejected lines remain visible. What mattered was the relation between the head and the borders of the drawing. That's why the drawings have drawn borders with lines scattered like matchsticks inside them.

On Drawing/Seeing to abolish the principle of disappearance, but it never can, and instead it turns appearance and disappearance into a game.

The crucial sadness of drawing  is it is unsurpassably close to the object, but always separated from it. Drawing bends my thoughts towards the nearly indescribable distance between the model and the motions of my hand, or should I say between the movements of my eyes as they pass over the model, and the sweep of my hand as it moves across the paper. Or the feel of the model, as I imagine it, and the texture of the paper as it slides under my hand.

The game of drawing is intricate enough with its slant rhymes between the feel of the model in my mind and the feel of the paper. It is made more difficult because drawn lines have the power to remake my own imagination. Every line I draw reforms the figure on the paper, and at the same time it redraws the image in my mind. And what is more, the drawn line redraws the model, because it changes my capacity to perceive. 

As I draw, the model becomes defective. The image in my mind is marred by the marks I put on paper. And so because a drawing cannot quite be touched, because it shifts when I try to fix it on paper, because it does not simply transcribe something in the world, because it can never bring back what I once loved – because of all that, drawing is an intense expression of the defect of distance.

John Berger.   

Curatorial Architectures/Assemblages : Transactive through interventions/a sensorium for display.

Matter/Making in Space : Passages in Sculpture

Working Notes 2018/19

Curatorial Architectures/Assemblages

Speculative Spatial/Curatorial Practices incorporating Fine Art and Architecture.

The Studio is no longer a retreat but it now integrates.

It is all exterior.

Ways of Curating, Hans Ulrich Obrist

Constructing active research material that becomes transactive through interventions and installations of display.

Blurring art and the everyday rituals of creative enterprise and survival.

Seeking to create innovative and immersive exhibition formats/situations that seek to engage a discursive and informed audience.

Building Relationscapes

Movement, Art, Philosophy 

Sensorium

Embodied Experience

Technologies and Contemporary Art 

Erin Manning

Caroline A, Jones

Playing with INTERTEXTUALITY

Setting the Stage MAKE SPACE

Immersive

Alienated

Interrogative

Residue

Resistant

Adaptive

Interactive Workshop

Exhibition

Presentation

Open Texts

RESPONSIVE ENVIRONMENTS

ARCHITECTURE, ART and Design Interiors

URBAN FALLOW (10 Days in the Laundry)

OPERATIVE DESIGN

CONDITIONAL DESIGN

ON MAKING SPACE

THE FEELING OF WHAT HAPPENS

BODY, EMOTION and the Making of Consciousness

Art Practices : the chaos of subjectivity and the organisation of  a creative environment.

Littoral Zones/Making Processes : Affect, an ecology of experience/Clay Work : Visceral Practices.

 Momentum Wheel : Lucie Rie Installation.

Clay/Ceramics as a concept to a way of thinking.

Speculative Tectonics : A Poetic of Construction.

The Clay can take to the mould and mould the clay.

Simondon, took the essence of matter or the material to lie in form-taking-activity.

Brian Massumi. 2009.

Clay Works --- In and Out of material : Clay plays the stone, the stone plays the clay

Tony Cragg

IN AND OUT OF MATERIAL

Demonstration

Tony Cragg : I basically mean the effectiveness of the object, of the material. But because the metaphysical and physical association are already occupied, I'm interested in somehow establishing some relationship with the materials and the things around me without using any preconceived notions of an already occupied language. It is a bit like taking away a Christian name and depersonalising something. What I mean is that it's an attempt on my side to restart the relationship with the material, which I think sculptors have to do anyway.

Jon Wood : Thinking of the increased awareness that this side of your work tries to capture and harness in the viewer, can you say a bit about the kind of sensitivities that you would like to be heightened? What would you see your work as demonstrations of and for? Your sculptures are triggers for what kind of thinking?

Tony Cragg : Well there is an attitude to looking at things and to looking at objects and materials which is based on a meditative tradition of contemplation : the universe in a grain of sand idea, or maybe even religious ideas where you actually get in contact on some level with the material world, on a deeper level than the one you obviously are capable of reaching in an everyday situation, so on an extraordinary level, outside of your own experiences.

I am not saying that that's not interesting or important. But I also think that this leaves the battleground for the everyday life to be governed by non-contemplative thought and non-meditative thought. And this may sound like a mixture of terms, but I think that there is a job to be done even on an everyday, “second for second” level of life—on the experiential level of life. I think there is a job to be done here improving the quality of contemplation about an awareness of the material world—the material world seen as an immediate extension of the communal social effort, the cultural effort that you are part of.

Jon Wood : How does it move from being an individual contemplative experience to being one that has a communal relevance?

Tony Cragg : In the main part it only has communal relevance. All you can do for yourself is formulate your sentences, cook yourself a meal that suits you, get dressed in a fashion that suits you, and everything else you have to put up with as having been made by other people for you. But obviously, even if they didn't ask your permission, there's something consensual about that, isn't there? Even though you don't like it, it doesn't look like you're making an effort to change it. And maybe there's some active thing there. My idea is that even if I don't like it, I wouldn't be able to change a great deal of it, but I could sow the seed for some change in the direction that I would feel would be important. It's a measure of how much responsibility one takes for the change. Looking for more in the visual world around me and looking for more language, in a sense, is one way of heightening sensibilities and expanding a vocabulary and then expanding the responses to a vocabulary is a way of heightening sensibilities. I'm not a politician, but I think we still live in a world that is greatly dominated by mesmerism and mystical models, which are very distracting because they actually stop us from really trying to face reality.

Realist Magic

Objects, Ontology,

Causality

Timothy Morton

Clay Work : Visceral Practices

https://www.flickr.com/photos/russellmoreton/

Pastoral Space: Material, Inquiry and Craft.

Longshore drift is a geographical process that consists of the transportation of sediments (clay, silt, sand and shingle) along a coast at an angle to the shoreline, which is dependent on prevailing wind direction, swash and backwash. 

This process occurs in the littoral zone, and in or close to the surf zone.

Material Agency : Carl Knappett, Lambros Malafouris

Visualising Environmental Agency.

"Agents are defined as persons or things, which have the ability and intention to "cause" something "in the vicinity" or "in the mileau" to happen ( Gell 1998)"

"These latter artefacts are described with the term "index", to remove the appellation "art" and to imply that they are indexes of agency."

Some Stimulating Solutions, Andrew Cochrane.

Tectonics in architecture is defined as "the science or art of construction, both in relation to use and artistic design." It refers not just to the "activity of making the materially requisite construction that answers certain needs, but rather to the activity that raises this construction to an art form." It is concerned with the modeling of material to bring the material into presence: from the physical into the meta-physical world.

http://dspace.mit.edu/handle/1721.1/78804

Situate them in such a way that useful space for life may form itself amidst them.

Kazimar Malevich 1924

Zaha Hadid on Malevich • BBC CH/4

Template and Form 2010.The Yard,Winchester.

Modern information theory claims that both the clay and the mould are engaged with matter and form. The clay is in a metastable state that possesses potential energy, unevenly distributed, but capable of effecting a metamorphosis. This quality of the clay is the source of its form. The mould places a limit on the expanding form of the molecular organisation of the clay as it fills the mould. The mould does not form the clay passively, but communicates a resonating action throughout the clay that alters the clay's molecular organisation.