Felicity Aston: "My life so far has been quite woven up with Antarctica"

Caroline Crampton talks to the polar explorer and climate scientist Felicity Aston, who in 2012 became the first woman to ski alone across Antarctica.

Can you be homesick for a place that is nobody’s home? The polar explorer and climate scientist Felicity Aston is sure that you can. In the same way as you or I might yearn for the house we grew up in or the town where our school was, Aston hankers for the frozen wastes of Antarctica. When she was 23, she got her first “proper job”, as a meteorologist at the Rothera Research Station on Adelaide Island, near the tip of the Antarctic Peninsula, and spent three years working there. It changed her.
 
More than ten years later, the place still has a powerful hold over her. “You see the good weather, the bad weather; you see it in darkness, in light, in moonlight, in sunshine; you see it on days when you love it and days when you hate it,” she explains. “I know it’s a bit of a cheek to try to call Antarctica your home but it is somewhere that I have just endless fondness for.”
 
In 2012, Aston became the first woman to ski alone across Antarctica – a fact she says she found out only later, when a journalist pointed it out to her. “Firsts are important because they give you the platform . . . But for me, the motivation was not necessarily to stamp a ‘first’ on my forehead. It was all about the journey – my life so far has been quite woven up with Antarctica.”
 
Sasatrugi, formed by wind erosion, on the Antarctic ice. Felicity's tent can be seen in the background. Photograph: Felicity Aston
 
As an experienced explorer – she had previously raced to the South Pole and across Arctic Canada – she knew the physical challenges of the expedition. What took her completely by surprise was her emotional reaction to the perpetual solitude out on the ice. She cried – and not just as she watched the plane that had dropped her off disappear over the horizon. She blubbed, sobbed and wailed her way across crevasses, up glaciers and through mountain passes. As someone who had always enjoyed her own company, she was scared by the way she reacted. “At first, I was physically shaking, my heart was going, I was out of breath – and yet I knew I had to get over it somehow.”
 
Even finding the motivation to leave the tent each morning was an emotionally draining experience. “One minute, I’d just be focusing on making my coffee; the next minute, I’d be bursting into tears and talking to myself, then I’d be angry with myself.”
 
She wept so much on her journey that when it came to writing about it afterwards she was worried that she sounded like “some kind of hysterical, melodramatic woman” (the only other explorers to make solo journeys across Antarctica are two Norwegian men).
 
Explorers often give the impression that they are always looking for something more extreme to conquer – a higher peak to scale or a bigger desert to cross. Yet Aston feels satisfied that she has reached her limit.
 
“I’ve felt a certain amount of freedom since coming back,” she says. “I could keep pushing; I could do something twice as long, or twice as difficult. But for me there would be little point, because I’ve got the answers I wanted.” 
 

Alone in Antarctica by Felicity Aston is out now (Summersdale, £8.99)

 

A sunny evening - Felicity on her solo expedition in 2012. Photo: Felicity Aston

Caroline Crampton is web editor of the New Statesman.

This article first appeared in the 26 August 2013 issue of the New Statesman, How the dream died

SAMUEL COURTAULD TRUST
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The monochrome set

In Pieter Bruegel’s hands, even black and white paintings can be full of colour.

Grisailles – monochrome images usually painted in shades of grey and white – have a long tradition. Early examples appeared in the 14th century as miniatures or manuscript illuminations and then later on the outside of the folding panels of altarpieces, where they imitated sepulchre statues and offered a stark contrast to the bright colour of the paintings inside. With their minimal palette, grisailles also offered painters a chance both to show off their skill and to add their bit to the age-old artistic debate about paragone: which was superior – sculpture, with its ability to show a figure in three dimensions, or painting, with its powers of illusion? By pretending to be sculpture, grisailles could better it.

The first artist to paint grisailles as independent works for private enjoyment and contemplation was the Netherlander Pieter Bruegel the Elder (circa 1525-69), whose folk scenes of peasants carousing or of hunters in a snowy landscape have long been staples of art’s quotidian, earthy strand. Only about 40 works by him are now known and of those, just three are grisailles (not a term he would have recognised; he referred to the pictures simply as “painted in black and white”). This trio of survivors has been reunited for the first time, at the Courtauld Gallery, with an accompanying selection of copies and engravings – a mere ten pictures in all – for a fascinating one-room exhibition.

The grisailles show a deeper and more intellectual artist than the sometimes slapstick figure who would dress as a peasant in order to gatecrash weddings in the Brabant countryside and record the drunken and playful goings-on in his pictures. They reflect the position of the Low Countries in Bruegel’s time, caught between the Catholicism of their Spanish overlords and the emerging Protestantism that had been sparked by Martin Luther only eight years before Bruegel’s birth. These tensions soon erupted in the Eighty Years War.

Of the three paintings, two show religious subjects – The Death of the Virgin (1562-65) and Christ and the Woman Taken in Adultery (1565) – and one is a scene that would have been familiar in the streets around him, Three Soldiers (1568). This last, lent by the Frick Collection in New York, shows a drummer, a piper and a standard-bearer in the elaborately slashed uniforms of German Landsknechte mercenaries. Such groupings featured often in German prints and Bruegel’s small picture is a clever visual game: painting could imitate not only sculpture, but prints, too. What’s more, the gorgeously coloured uniforms (mercenaries were exempt from the sumptuary laws that restricted clothing to sedate colours) could be shown to be just as arresting even in black and white.

If this is a painting about painting, the ­religious works have, it seems, added layers of meaning – although it is always difficult with Bruegel to work out what that meaning is and how personal it might be. The Courtauld’s Christ and the Woman Taken in Adultery shows Jesus stooping in front of the Pharisees and saving the accused woman from stoning by writing in the dust, “He that is without sin among you, let him first cast a stone at her.” That he spells out the words in Dutch rather than Hebrew, which was more usual in other images of the scene (and which he uses on the tunic of one of the learned men observing the mute play), suggests that this picture – a plea for clemency – was intended to serve as a call for religious tolerance amid mounting sectarian antagonism. While the gaping faces of the onlookers recall those of Hieronymus Bosch, the flickering calligraphic touches and passages of great delicacy are all his own.

The picture stayed with Bruegel until his death, so it had a personal meaning for him; more than 20 copies were subsequently made. Included in the exhibition are the copies painted by his sons, Jan and Pieter the Younger (a coloured version), as well as the earliest known print after it, from 1579, by Pieter Perret, which shows some of the detail in the crowd around the central figures that has been lost in the discoloured panel.

If the sombre tones of grisaille are suited to the pared-down faith advocated by Luther, the death of the Virgin was a familiar topic in Catholic and Orthodox iconography. Bruegel’s picture, from Upton House in Warwickshire, depicts an episode that doesn’t actually appear in the Bible. A group of Apostles and mourners has gathered around the Virgin’s bed, the scene lit by the heavenly light emanating from the dying woman and the five flames from the candles and the hearth that correspond to the five wounds suffered by her son on the cross. Domestic items litter the room – a slice of orange, slippers, a dozing cat – and there is a sleeping attendant, unaware of the miracle of Assumption that will shortly unfold. Here is a moving nocturne in which the mysteries of religion emerge from and disappear back into the shadows.

While Bruegel’s peasant works display a delight in physical pleasure, these three bravura works, painted for humanist connoisseurs and for himself, portray the sober, spiritual concerns that come to the fore once the last drop has been drunk. 

The exhibition runs until 8 May. For more details, go to: courtauld.ac.uk

Michael Prodger is an Assistant Editor at the New Statesman. He is an art historian, Senior Research Fellow at the University of Buckingham, and a former literary editor.

This article first appeared in the 11 January 2016 issue of the New Statesman, The legacy of Europe's worst battle