Review: Crisis Commission, Somerset House

Some of the leading names in the British art scene have made or donated works to the Crisis Commissi

Displayed in the East Wing galleries of Somerset House the opposition between the shows themes of isolation, property, security and space and its grandiose setting are set in grim opposition.

In the centre of the second room, Gillian Wearing’s Craig, a hyper-real 45cm bronze sculpture of a young ex-serviceman, stands trophy-like on a thin wooden plinth. The work’s scale creates a sense of isolation, it is emasculating, dislocating. Craig is lost in the vast space. The plinth’s transcription tells of Craig’s descent from soldier to homeless man, “Craig became homeless soon after returning from Afghanistan by rapidly spending all of his savings on alcohol. He was eventually diagnosed with post-traumatic stress disorder”. Commenting on the work, Wearing asserts, “I see all of my work as a portrait of people and the individual stories and experiences they go through”.

Again, a strong sense of narrative is evinced in Bob and Robert Smith’s Kite whose fraying flags trail across the gallery floor. An upturned bucket and rusting saw suggest a party that has long finished. “Help”, it reads, an explicit reminder of the need for intervention.

The fourth room is dominated by Nika Neelova’s Partings. Here, conventional architectural space is shattered. Concrete casts of the interior doors of Somerset House are taken out of context; they strain from ropes tied to a burnt timber frame, while fragments of broken wood litter the floor. No longer providing the entrance to a welcoming space, a refuge, a home, the doors instead present ominous barriers.

Further in, Yinka Shonibare’s crouching mannequin, Homeless Man, strains under the weight of a towering pile of suitcases. Though his dress is made up of vibrantly patterned, African textiles, his bent globe head betrays his burden. The hands that reach up to grasp his loads are disturbingly realistic. ‘Black, dark and piercingly cold,’ reads the swirling text, that spans the mannequin’s head, ‘it was a night for the well housed and fed to draw round the bright fire and thank God they were at home’. “The cases, stacked tall”, describes Shonibare, “weigh heavily. They represent all that is left from a previous life; any privileged person can become vulnerable at any time”.

This sense of vulnerability is shared amongst much of the work. Though, their interpretations are often radically different, the contributor’s representation of the subject is, for the most part, starkly effective. However, there are some pieces, such as Tracey Emin’s self portraits Deep Blue III & V that have less apparent links to the show’s theme. Indeed, in the 1999 documentary Mad Tracey From Margate, Emin commented, "It's pretty difficult for me to do drawings not about me and about someone else”. In light of what we know of the vast sums ammassed by today's big-name contemporary artists, it is hard to draw parrallels between Emin's situation and that of the figure of Craig.

All the work in the exhibition will be auctioned at Christie's on the 3rd of May. All proceeds will go to the charity Crisis. The Crisis Commission will be on display at Somerset House until 22 April.

Jonathan Yeo, The Park Bench. Photo: Mark Bourdillon ©
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In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred