Routinely hailed as the ‘grandmother’ of performance art, Marina Abramović’s recently opened 512 Hours at the Serpentine marks a departure from former work, which since the 1970s has often used her body as radical canvas placed at the mercy of the public.
In her 2010 show at MoMA, The Artist is Present, Abramović sat silently at a table for 736 hours and invited members of the queuing public to sit opposite her, often provoking emotional and dramatic responses. The show attracted a frenzy of media and celebrity attention, and the artist herself reached superstardom, subsequently collaborating with Jay Z, Lady Gaga, and high end fashion labels and magazines.
In The Serpentine, though, there are no ‘art objects’ to be found – instead it’s the visitors who become art subjects, led to do things in the otherwise empty room by the artist and her assistants. In language that caters to the current Mindfulness fad, they’re instructed to breathe deeply, to feel the space around them and be “in the present”.
Abramović claims the work is “as immaterial as you can go”, a statement that comes across as anti-commodity culture, and especially anti-the art world’s obsession with luxurious, marketable objects. This is an immensely popular show, with predictably long queues and personal accounts of transformation pouring in from visitors. Londoners work infamously long hours with little sleep, and the political potential of a work that can make them slow down and take a breath should not be underestimated. Yet we live in a world where capitalist oppression can also be immaterial, in the form of a deliberately opaque and difficult to regulate financial system and a daily assault on our subjectivity by algorithms and Big Data – so a personal encounter with an artist and a feeling of ‘well-being’ can miss the point by only emphasising self-fulfilment.
Performance art has been described as a safe or liminal space for what would otherwise qualify as torture, or sadistic or spiritual practices: think of Chris Burden’s macho-cum-masochist Shoot! in 1971. It’s the latter of these that Abramović’s work channels, introducing a mostly secular audience to a meditative experience that they might otherwise find alienating. Visitors to the Serpentine must leave coats and bags in lockers before entering a room lined with tables and chairs (and which, on inspection, are disappointingly “material”). A lucky few are invited to count and tally grains of rice, part of the ‘Abramović Method’, which is described on the Marina Abramović Institute website as an “ironic and useless action for our contemporary western society”.
Divorced from its context, the activity more resembles a form of menial torture inflicted on prisoners of war. Is this about moving beyond materialism, or is it just pointing out our willing complicity in a capitalist ideology, that tells us boring, repetitive tasks are “good” for us?
The chic-ification of poverty has precedence in visual culture – just look at dieters last year, who were desperate to undereat their way to emaciated-revolutionary-heroine following Anne Hathaway’s performance in Les Misérables. We’re used to the ‘homemade’ meal no longer indicating scarcity but instead being a middle class marketing angle, and to the affectation of ruinenlust, and furnishings readymade with a pseudo-patina of time, in hipster bars and burger joints. Abramović herself is reportedly a fan of the infamous juice detox – it’s frugality repurposed as ‘self-discipline’, by someone who can afford not to eat enough.
Growing up under the communist regime of Yugoslavia, the image of Abramović’s body often takes on a political symbolism. Grainy black and white nude photos of her from the 1970s have, like those of other performance artists of the period like Carolee Schneemann and Ana Mendieta, created a marketable aesthetic for ideologically challenging work. The Occupy movement’s settlements of 2012 bear significant visual resemblance to the recurring ‘shelter’ in installation art, but the line separating art from politics has become increasingly bent by commodification. The political or activist potential of artworks is at risk of drowning in a competitive market which has reduced ‘political’ to a visual theme, rather than a sensibility capable of provoking action and change.
For Abramović, “immateriality” means “a lack of objects”. The concrete manifestation of this “not having objects” for many is often not enlightenment but poverty, and 512 Hours toes a fine line between empathy and indulgence. It’s political sensibility that delineates the self-starvation of the Suffragettes or Simone Weil from the anxiety-fuelled diet culture of today. Following the advice of the feminist art historian and curator Linda Nochlin, we must look between what is exhibited; the implications of what have not been shown. The Serpentine may indeed be emptied of objects but is far from liberated from the clutches of the elitist art world. By emptying the gallery, 512 Hours proves that an exhibition is held intact not by the art, but the complex nexus of artist-celebrity as commodity, gallery branding and media interest. Hopefully this de-objectification will instead heighten the social awareness of visitors, motivating them to look outwards, as well as in.