Patrick Caulfield and Gary Hume at Tate Britain: Look for the dark, empty spaces behind the technicolour exuberance

New exhibitions showcase two artists from different generations who had a lot in common when it comes to their use of colour and paint.

Patrick Caulfield/Gary Hume
Tate Britain, London SW1

The two London Tates have had a recent run of bright, brash and poppy: last year at Tate Modern there was the megawatt Damien Hirst retrospective, then this year’s cartoontastic Roy Lichtenstein show – two artists who will always have accusations of shiny superficiality flung in their direction. Now, at Tate Britain, are retrospectives of two British painters from different generations (Patrick Caulfield of the swinging Sixties; Gary Hume a Nineties Britart mainstay) who are linked by some of their subject matter and a knack of encapsulating their respective eras – but especially through their use of colour and paint.

With Hume’s unerring, and now famous, employment of household gloss paint and Caulfield’s abandonment of brushwork for the techniques of industrial sign makers, much of the splodgy stuff is, flatly, flat. But like Hirst and Lichtenstein, this overload of apparent shallowness is there to challenge us, not to tranquilise. These may be crowdpleasers, but scratch beneath the surface, the curators seem to be whispering, find the dark, empty spaces behind the technicolour exuberance. Or just revel in period-piece imagery that treads a fine line between kitsch and cool (Caulfield) or makes you do a double take at its darker humour (Hume). It’s OK to laugh.

The two shows run concurrently but separately so you can see them in either order. Being chronologically obsessed, I gravitated first towards the older artist (who died in 2005). In some ways, Caulfield’s work is like one big advert for the Sixties and Seventies. There are the faded retro colours, the groovy plastic furniture, the modernist apartment blocks and beach resorts (Santa Margherita Ligure, 1964), the platters of lurid foodstuffs, the lampshades, telephones and multicoloured vases (Pottery, 1969). It’s a walk through midcentury interior design, a journey into commodity and consumerism where the consumers are only notable by their absence and the objects they have collected.

As such, it’s social documentary as well – here’s an Indian restaurant in orange and red flock (Tandoori Restaurant, 1971), there’s a café with Austin Powers chairs and a wickercovered wine bottle (Café Interior: Afternoon, 1973). I’m reminded of the novel Les Choses (or Things: a Story of the Sixties) by the French writer George Perec, an account of a young couple, told entirely through the objects they possess, while they themselves remain strangely peripheral. It’s a brutal satire on consumer culture. Caulfield seems to suggest something similar – his semi-abstract, peopleless canvases with their blocks of colour have a Marie Celeste eeriness, as if the occupants have just left the room and turned out the lights (Dining Recess, 1972), stumbled woozily into a show (Foyer, 1973) or “stepped away from their desks” (Inner Office, 1973). Furniture is king. At other times we feel voyeuristic, peering up at a lit-up window with no blinds (Window at Night, 1969).

Elsewhere, Caulfield plays more obviously with notions of taste (or lack of it). A series of works in the Seventies and Eighties inserts photo-realist trompe l’oeil scenes or objects into otherwise monochrome canvases, such as in the cobalt blue After Lunch (1975), with its wonderfully tacky Alpine scene – the kind you used to get on the walls of Italian trattorias (and later, Nineties style bars).

In works such as Still Life: Maroochydore (1980-81), with its realistic paella and salade niçoise, we are straight into the realm of lurid 1970s recipe cards, where a lot of the food always looked unnaturally blue. But Still Life: Mother’s Day (1975) is elevated from naffness by its perfect balance of baby pink and blue, one rose and a sad telephone. Again, it strikes you that this could all be so bad if it was by another, inferior artist; as it is, except for some of his more overblown later work, this master draughtsman alchemises flock wallpaper and formica into something sublime.

Hume’s colour palette is similarly vivid, but, as befitting the era he comes out of – that Groovy fruit: Selected Grapes (1981) by Patrick Caulfield of Britpop, Kate Moss and postmodern irony – his wit is more barbed, his outlook more sceptical. And this is an older, more reflective Hume. Despite the sometimes overpowering expanses of gloss, his paintings are never static and lifeless. There is work on show spanning 20 years, from familiar early pieces such as Blackbird (1998) and the hilariously titled Tony Blackburn (1994) – a purply shamrock-like smudge bookended by black, pink and yellow – to recent work such as The Cradle (2011), a Hello Kitty-hued, manga-looking blancmange baby, and The Moon (2009), in which a cheerleader’s pom-pom-thrusting arm part obscures that celestial body.

To my mind, it’s Hume’s portraits that are most biting. Beautiful (2002) is a geometric celebrity mash-up, imposing Michael Jackson’s nose on the ghost of Kate Moss’s face on a big tangerine disc. Green Nicola (2003) presents a khaki-faced woman peering out from a curtain of straw-blonde hair: funny yet unnerving, like some sort of nightmarish mummer. A 2011 work, Anxiety and the Horse: Angela Merkel ambiguously presents the German chancellor as a wide-open yellow mouth attached to a frog-green visage: is this savage or affectionate, or are such readings irrelevant anyway?

Perhaps the one sculpture in the show encompasses Hume’s many-layered approach to portraiture. In Back of a Snowman we feel like we’re in a bad dream, constantly walking around trying to find its non-existent face. There is the sense of all of his figures being similarly obscured, out of reach, hiding.

The exhibitions run until 1 September

Café Interior: Afternoon, 1973 by Patrick Caulfield. Image: Tate

Thomas Calvocoressi is Chief Sub (Digital) at the New Statesman and writes about visual arts for the magazine.

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The West can never hope to understand Islamic State

Graeme Wood's The Way of the Strangers: Encounters with the Islamic State reminds us of something that ought to be obvious: Islamic State is very Islamic.

The venue for the declaration of the “Islamic State” had been carefully chosen. The Great Mosque of al-Nuri in Mosul was a fitting location for the restoration of a “caliphate” pledged to the destruction of its enemies. It was built in 1172 by Nur al-Din al-Zengi, a warrior famed for his victories over the Crusaders. When Abu Bakr al-Baghdadi ascended the pulpit in July 2014 and proclaimed his followers to be “the backbone of the camp of faith and the spearhead of its trench”, he was consciously following in Nur al-Din’s footsteps. The message could not have been clearer. The Crusaders were back and needed defeating.

Time present and time past are both perhaps present in time future. In Islamic State’s propaganda, they certainly are. Sayings attributed to Muhammad that foretold how the armies of Islam would defeat the armies of the Cross serve their ideologues as a hall of mirrors. What happened in the Crusades is happening now; and what happens now foreshadows what is to come.

The Parisian concert-goers murdered at the Bataclan theatre in 2015 were as much Crusaders as those defeated by Nur al-Din in the 12th century – and those slaughters prefigure a final slaughter at the end of days. When the propagandists of Islamic State named their English-language magazine Dabiq, they were alluding to a small town in Syria that – so they proclaim – will at last bring the Crusades to an end. Every issue is headed with the same exultant vaunt. “The spark has been lit here in Iraq, and its heat will continue to intensify – by Allah’s permission – until it burns the Crusader armies in Dabiq.”

How much does Islamic State actually believe this stuff? The assumption that it is a proxy for other concerns – born of US foreign policy, or social deprivation, or Islamophobia – comes naturally to commentators in the West. Partly this is because their instincts are often secular and liberal; partly it reflects a proper concern not to tar mainstream Islam with the brush of terrorism.

Unsurprisingly, the first detailed attempt to take Islamic State at its word ruffled a lot of feathers. Graeme Wood’s article “What Isis really wants” ran in the Atlantic two years ago and turned on its head the reassuring notion that the organisation’s motivation was anything that Western policy­makers could readily comprehend.

“The reality is,” Wood wrote, “that the Islamic State is Islamic. Very Islamic.” The strain of the religion that it was channelling derived “from coherent and even learned interpretations of Islam” and was fixated on two distinct moments of time: the age of Muhammad and the end of days long promised in Muslim apocalyptic writings. Members of Islamic State, citing the Quran and sayings attributed to the Prophet in their support, believe themselves charged by God with expediting the end of days. It is their mandate utterly to annihilate kufr: disbelief. The world must be washed in blood, so that the divine purpose may be fulfilled. The options for negotiating this around a table at Geneva are, to put it mildly, limited.

In The Way of the Strangers, Wood continues his journey into the mindset of Islamic State’s enthusiasts. As he did in the Atlantic, he scorns “the belief that when a jihadist tells you he wants to kill you and billions of others to bring about the end of the world, he is just speaking for effect”. Although not a report from the “caliphate”, it still comes from front lines: the restaurants of Melbourne, the suburbs of Dallas, the cafés of Ilford. Wood’s concern is less with the circumstances in Syria and Iraq that gave birth to Islamic State than with those cocooned inside stable and prosperous societies who have travelled to join it. What persuades them to abandon the relative comforts of the West for a war zone? How can they possibly justify acts of grotesque violence? Is killing, for them, something
incidental, or a source of deep fulfilment?

These are questions that sociologists, psychologists and security experts have all sought to answer. Wood, by asking Islamic State’s sympathisers to explain their motivation, demonstrates how Western society has become woefully unqualified to recognise the ecstatic highs that can derive from apocalyptic certitude. “The notion that religious belief is a minor factor in the rise of the Islamic State,” he observes, “is belied by a crushing weight of evidence that religion matters deeply to the vast majority of those who have travelled to fight.”

Anyone who has studied the literature of the First Crusade will recognise the sentiment. The conviction, popular since at least the Enlightenment, that crusading was to be explained in terms of almost anything except religion has increasingly been put
to bed. Crusaders may indeed have travelled to Syria out of a lust for adventure, or loot, or prospects denied to them at home; but that even such worldly motivations were saturated in apocalyptic expectations is a perspective now widely accepted. “Men went on the First Crusade,” as Marcus Bull put it, “for reasons that were overwhelmingly ideological.”

The irony is glaring. The young men who travel from western Europe to fight in Syria for Islamic State – and thereby to gain paradise for themselves – are following in the footsteps less of Nur al-Din than of the foes they are pledged to destroy: the Crusaders.

Jonathan Riley-Smith, who revolutionised the study of the Crusades as a penitential movement, once wrote an essay titled “Crusading as an Act of Love”. Wood, in his attempt to understand the sanguinary idealism of Islamic State sympathisers, frequently echoes its phrasing. In Alexandria, taken under the wing of Islamists and pressed to convert, he recognises in their importunities an urgent longing to spare him hellfire, to win him paradise. “Their conversion efforts could still be described, for all their intolerance and hate, as a mission of love.”

Later, in Norway, he meets with a white-haired Islamist to whom the signs of the impending Day of Judgement are so palpable that he almost sobs with frustration at Wood’s failure to open his eyes to them. “To Abu Aisha, my stubbornness would have been funny if it were not tragic. He looked ready to grab me with both hands to try to shake me awake. Were these signs – to say nothing of the perfection of the Quran, and the example of the Prophet – not enough to rouse me from the hypnosis of kufr?”

Wood does not, as Shiraz Maher did in his recent study Salafi-Jihadism, attempt to provide a scholarly survey of the intellectual underpinnings of Islamic State; but as an articulation of the visceral quality of the movement’s appeal and the sheer colour and excitement with which, for true believers, it succeeds in endowing the world, his book is unrivalled. When he compares its utopianism to that of the kibbutzim movement, the analogy is drawn not to cause offence but to shed light on why so many people from across the world might choose to embrace such an austere form of communal living. When he listens to British enthusiasts of Islamic State, he recognises in their descriptions of it a projection of “their idealised roseate vision of Britain”. Most suggestively, by immersing himself in the feverish but spectacular visions bred of his interviewees’ apocalypticism, he cannot help but occasionally feel “the rip tide of belief”.

The Way of the Strangers, though, is no apologetic. The time that Wood spends with Islamic State sympathisers, no matter how smart or well mannered he may find some of them, does not lead him to extenuate the menace of their beliefs. One chapter in particular – a profile of an American convert to Islam whose intelligence, learning and charisma enabled him to emerge as the principal ideologue behind Dabiq – is worthy of Joseph Conrad.

Elsewhere, however, Wood deploys a lighter touch. In a field where there has admittedly been little competition, his book ranks as the funniest yet written on Islamic State. As in many a British sitcom, the comedy mostly emerges from the disequilibrium between the scale of his characters’ pretensions and ambitions and the banality of their day-to-day lives. “He can be – to use a term he’d surely hate – a ham.” So the British Islamist Anjem Choudary is summarised and dismissed.

Most entertaining is Wood’s portrait of Musa Cerantonio, whose status as Australia’s highest-profile Islamic State sympathiser is balanced by his enthusiasm for Monty Python and Stephen Fry. His longing to leave for the “caliphate” and his repeated failure to progress beyond the Melbourne suburb where he lives with his mother create an air of dark comedy. Visiting Cerantonio, Wood finds their conversation about Islamic State ideology constantly being intruded on by domestic demands. “His mother was about ten feet away during the first part of the conversation, but once she lost interest in the magazines she walked off to another part of the house. Musa, meanwhile, was discussing theoretically the Islamic views on immolation as a method of execution.”

The scene is as terrifying as it is comic. Were Cerantonio merely a solitary eccentric, he would hardly merit the attention but, as The Way of the Strangers makes amply clear, his views are shared by large numbers of Muslims across the world. Just as Protestant radicals, during the 16th-century Reformation, scorned the traditions of the Catholic Church and sought a return to the age of the Apostles, so today do admirers of Islamic State dread that the wellsprings of God’s final revelation to mankind have been poisoned. What, then, are they to do?

That their enthusiasm for, say, slavery or the discriminatory taxation of religious minorities causes such offence to contemporary morality only confirms to them that there is a desperately pressing task of purification to perform. As Wood observes, “These practices may be rejected by mainstream Muslim scholars today, but for most of Islamic history, it barely occurred to Muslims to doubt that their religion permitted them.” Verses in the Quran, sayings of the Prophet, the example of the early caliphate: all can be used to justify them. Why, then, should Islamic State not reintroduce them, in the cause of making Islam great again?

Perhaps the most dispiriting section of Wood’s book describes his attempt to find an answer to this question by consulting eminent Muslim intellectuals in the US. Scholars whose understanding of Islam derives from a long chain of teachers (and who have framed documents on their walls to prove it) angrily condemn Islamic State for ignoring centuries’ worth of legal rulings. It is a valid point – but only if one accepts, as Islamic State does not, that scholarship can legitimately be used to supplement the Quran and the sayings of Muhammad.

When Wood asks Hamza Yusuf, an eminent Berkeley Sufi, to demonstrate the group’s errors by relying only on the texts revealed to the Prophet, he struggles to do so: “Yusuf could not point to an instance where the Islamic State was flat-out, verifiably wrong.” This does not mean that it is right but it does suggest – despite what most Muslims desperately and understandably want to believe – that it is no less authentically Islamic than any other manifestation of Islam. The achievement of Wood’s gripping, sobering and revelatory book is to open our eyes to what the implications of that for all of us may be.

Tom Holland’s books include “In the Shadow of the Sword: the Battle for Global Empire and the End of the Ancient World” (Abacus)

The Way of the Strangers: Encounters with the Islamic State by Graeme Wood is published by Allen Lane (317pp, £20​)

This article first appeared in the 19 January 2017 issue of the New Statesman, The Trump era