Encaustic heat table

James and I fabricated an encaustic heat table so that I can gently heat up the beeswax and apply it with a brush to thin Japanese paper. We used an IKEA KOMPLEMENT drawer inside of which I secured four porcelain lamp bases, lining the whole inside of the drawer with foil insulation. A dimmer switch allows me to control the temperature that is emitted from the four 100 W incandescent bulbs that heat up the aluminum sheet. The energy expended by the bulbs is much less than that which would be consumed by an electric griddle.

Inside the heat table
Anodized aluminum sheet covering the box (approx. 24" x 30").
Note the dimmer switch to control the heat intensity.
Wax melting in tin will be brushed onto the surface of the aluminum
plate and will soak into the paper, making it translucent.
Wax infused Japanese paper becomes quite translucent, a quality I am interested in exploring with my mixed media photographs. This process will be used as well for the pages of the accordion book (flutterbook) I am currently working on.

Handmade book project

Initial explorations on a handmade book 

After much research and material sourcing, I have started on a handmade bookmaking project. It will editioned book (possibly 2-3 copies). The working title is Artist and Hamadryad, an original poem on transformation revolving around a wood nymph who inhabits a birch tree and an artist-muse.

The poem will be layed out, then printed on Japanese unryu washi paper, accompanied with photos. The pages will then be infused with wax, becoming translucent, then the photos will be enhanced with oil stick pigments and embedded natural items such as leaves and metal flakes.

I will also create a series of "loup" masks with various waxed washi papers over a plaster face cast of a friend.

Language signs and symbols

Since childhood, I've been interested in how we communicate using spoken, gestural and written language: the signs and symbols of language, such as calligraphy, fonts, Chinese ideograms, Incan knotted khipus, braille, Egyptian hieroglyphs and Morse Code, as well as sign language.

Traditionally, the writing or recording process was done by the human hand with the help of tools. Those that are still in use today seem to rely more on digital devices and alternate methods, so that the analogue or "by hand" process of writing is slowly fading in popularity.

I have also been drawn to signs and codes since one must first know the code in order to decipher the written message. I'd like to incorporate signs and symbols (as well as coded poems) into my photography-based encaustic artwork, embedding such visual/tactile bits to enhance or evoke meaning.

Braille slate and stylus

With the help of a small 4-line x 28 character plastic braille slate and stylus, it's possible to write in braille. Each dotted character is manually punched onto the paper using the 6-dot matrix; the words are scribed in reverse (from right to left) using the slate and stylus, producing the embossed dots that are visible when the paper is turned over.

In addition to the dotted symbols for each of the alphabet, one can indicate the French diacritical characters as well as punctuation. I will attempt to write in braille the short poem I wrote earlier using knotted fabric cords. Braille symbols can be integrated into works done in encaustic.



Forbidden colours

kinjiki - iro, pigment ink on Awagami double-layered kozo, 8" x 8"

International Morse Code


Basic IMC

As illustrated in the knotted poem example in a previous post:
  • A dot knot will consist of a single knot
  • A dash knot will consist of five repeating knots
  • Vertical spacing between a horizontal line of text will be equal to about 3-5 knots
  • An unknotted vertical cord means a horizontal space between words

Reflections

Photo composite rendered in Haiku app on iPad.

Knotted textile poetry

This drawing shows how my poems might be written and read, from left to right, with vertical knotted textile strings attached to a horizontal primary red cord with a fancy beginning knot. 


The vertical red cords to the left would indicate basic information such as code used (IMC), language (French/English), title, attribution (author) and date. The knotting would use reflect the dots and dashes of the International Morse Code which allows for the use of French diacritical characters. The example on the right shows the decoded poem. The codes for start and end of message (poem) are also used.

The knots on the vertical red cords are read from top to bottom,whereas the knots on the black cords are red from left to right.

Inkan khipu

I've been doing research on ancient Inkan khipus from Peru. You may be wondering what a khipu is. They were a series of knotted textile strings that hanged vertically from a main cord and were intended as a record-keeping device. It was their way of keeping ongoing records on the number of crops and animals. Much research has been done on these based on the remaining khipus that have survived since 1400 AD. The data found in the khipu can now be read, based for example on the textile, colour and number of strands of the strings, the number and position of knots, etc.

Khipu UR010 (Photo: Dr. Gary Urton)

The khipu shown above, part of the 109 Series, was found at the Laguna de los Condores, Peru by Dr. Gary Urton who has researched khipu extensively and maintains the Khipu Database Project at Harvard University.

My interest, however, lies mostly with the "narrative" khipu which were used, it seems, to recount stories and recite poems,rather than with the "accounting" type khipu. However, though there is some evidence in historic documents that such narrative khipu may have existed and the fact that there exists a small number of khipu that do not fit the "accounting" type, researchers have still not been able to decode them. Narrative Threads: Accounting and Recounting in Andean Khipu, edited by Jeffrey Quilter and Gary Urton, contains several chapters authored by a multidisciplinary group of researchers who met to discuss the possibility of "narrative" khipu.


The fact that there is a possibility that there existed an ancient tactile and textile-based system to record and recount stories and poems fascinated me.  In the book mentioned above, Jeffrey Quilter, proposes in his paper, Yncap Cimin Quipococ's Knots, that the "narrative" khipu may have made use of a binary system similar to Morse code, to record their stories and poems. Urton also raises the strong possibility that such a binary system may have been used.

This revelation prompted me to adapt such a khipu-like system of recording my poetry using knotted strings and International Morse Code.

Kokoro Dance: Life

Photo: Chris Randle
http://www.kokoro.ca

I had the opportunity to attend the October 12, 2013 performance of Life by Vancouver's Kokoro Dance company at the Roundhouse Performance Centre. Very inspiring! This was the first time I attended a butoh-inspired performance.

Barbara Bourget, Jay Hirabashi and the five other dancers gave a memorable interpretation of life "from the moment of birth to the instant of our passing."

Choreography by Barbara and Jay; set design by Kai Chan; music by Lee Pui Ming; costumes by Tsuneko Kokubo; lighting by Gerald King. All these elements meshed seamlessly to provide the audience with a captivating show!

Phoenix unfurling


phoenix hatching
body curling
wings unfurling

Haptic visuality

The very essence of the lived experience is moulded by hapticity and peripheral unfocused vision. Focused vision confronts us with the world whereas peripheral vision envelops us in the flesh of the world. 
 - Juhani Pallasmaa, 2005
The hands want to see, the eyes want to caress.
- Johann Wolfgang von Goethe 
In contrast to optical visuality (a seeing which masters and represents), haptic visuality is tactile, kinaesthetic and functions like organs of touch.
- Laura Marks, 2002 

Shimmerings in the shadows


The ambient interplay of light and shadow attracts me. Though we most often assume the presence of light in the act of seeing in our day-to-day, real world activities, the absence of light conjures up the viewing of things most often associated with another world. In a sense, the absence of full light, such as shadow or chiaroscuro, accentuates properties of existing objects, all the while revealing more hidden properties in the shadows. Night or darkness can be considered as a lived space where things we experience in the outside world are subdued while inner, more affective things surface.
Iridescence and opalescence seem to imply a melding or superposition of states, and the simultaneous presence of both states at once, an effect that can be described as ‘shimmering’. The moment of transition between the projection of two static images, or the effect obtained when a lenticular image is moved, revealing another image, shows states in transition; they are not either/or, they are both. The notion of an ontological oscillation between worlds or states through shimmering, iridescence and opalescence, can apply to the folds and imagery of the ‘sensate skins’ installation. Through responsivity, the engagents (both human and non-human) are also in a constant state of vacillation, of input-output, within the folds of an intercorporeal engagement. The oscillation from a real or physical world, to a created or imagined world, evokes states of shimmering reciprocity or alternance.
Shimmerings and other interplays of light and shadow evoke as well those intermingling states residing within undulating folds, where liminal elements are first hidden, then revealed, and again hidden, as in the pulsating luminescence of the firefly.
In the design of the ‘sensate skins’ haptic installation, I explored the visual qualities of haptic visuality, chiaroscuro and shimmering. The installation’s fabric folds flutter, alternatively hiding and revealing different folded layers. Visually, the glimmering fabric panel’s folds evoke the metaphor of shimmering. Likewise, the metamorphic videos (from tree to human) allude to this shimmering effect, to alternative states; the slowly transitioning iridescent fold imagery shows alternating states, leaving traces of images, memories of the past and impressions of the future onto the skin of other semi-transparent panels that it traverses. A sense of ambiguity persists, since we are never sure which state is the one we should be witnessing, which one is “on”. Textural, slightly unfocused images of a tree and a male body were projected onto fabric skins. Since the skin installation was made up of several layers of semi-transparent folds, the image was further distorted and unfocused, penetrating the porous membranes, light and images leaking onto others. Fugitive images of a genderless body enfolded in a shimmering, opalescent fabric offered ephemeral glimpses of the subject, outlining fleeting shapes stretching and pressing against a chrysalis membrane, then lost again within its inner folds.

Experiences of perception


We seek the same feeling from a psychologically immersive experience that we do from a plunge in the ocean or swimming pool: the sensation of being surrounded by a completely other reality, as different as water is from air, that takes all of our attention, our whole perceptual apparatus.
- Janet Murray, 1998 
Art does not render the invisible, but makes visible […] it suffices to provide the appearance for one sense to produce the illusion that the whole thing [is] there in flesh and blood […] the rendering of a part does not fail to suggest the presence of the whole.
- Stefan Beyst, 2005 
How would the painter or poet express anything other than his encounter with the world?
- Maurice Merleau-Ponty, as cited in David Michael Levin, 1993

Lived experience

The qualities of hapticity, visuality and cross-modality permeate the folds of sensuality, eroticism and mystery. These qualities, like swirling incense, cross the folds of our lived, phenomenological experience, caress our psychic folds and intermingle. They stimulate our senses, awaken our inner pulsions, and evoke unspoken memories and hopes of passion, making them rise to the surface. It is in this way that we experience our worlds, real and imagined, through our senses and ourselves.

Sound and colour


What would be truly surprising would be to find that sound could not suggest colour, that colours could not evoke the idea of a melody, and that sound and colour were unsuitable for the translation of ideas, seeing that things have always found their expression through a system of reciprocal analogy.
- Charles Beaudelaire, 1964

The baroque


The Baroque refers not to an essence but rather to an operative function, to a trait. It endlessly twists and turns its folds, pushing them to infinity, fold over fold, one upon the other. The Baroque fold unfurls all the way to infinity. 
- Gilles Deleuze, 199
 
Rather than a continuing series of folds, differentials and modulations comprising the world as a folding, the baroque is actualized as a smoothing out of creases through accord, harmonization and the reintegration of fragments.
- Anna Munster, 2006

Lexicon of skin and decay



Skins or layers show transparencies and porosities, as well as change and transformation. Decay can also take on many of these characteristics—especially when associated with aging.

Here are the beginnings of a lexicon of skins, change and decay that can be used to help describe what my photo composites might evoke:
blistered wrinkled pleated fringed feathered decayed peeled ravaged distressed decomposed degenerated destroyed deteriorated dying changed renewed reborn transformed surfacing skin pellicle flesh encounters interrelated intertwined co-responsive intercalated folds layers crossovers interminglings (in)visible transparencies translucency superimposed porosities veils strata resonance (inter)connectedness liminality intercorporeity

Uchiwa fan

I made a uchiwa fan for B by pasting a printout of a photo encaustic (wood nymph 2) on a bamboo fan frame, then added cord, a stick and pine cone scales. A short kodama poem alludes to her being trapped inside a tree.

Encaustic

I attended a 3-day Photo Encaustic and Mixed Media workshop in Victoria led by Leah Macdonald, a well-known artist-photographer from Philadelphia. It was very inspiring since it involved playing with, exploring and discovering techniques for using beeswax over photographic prints, mounting on wood, Masonite or other substrates. It was an opportunity to meet other artists from BC and explore various media along with the molten wax: oil sticks, acrylics, natural and man-made objects.

In the Buddha piece above, rubbing, scratching, scoring, stamping and other techniques were used to enhance the initial image printed with pigment ink on unryu washi paper which was mounted on thin plywood. This is the kind of work I am aiming for since it allows me to get my hands dirty again and create a unique work.