Wednesday, 25 March 2026
Eighteen
Thursday, 19 March 2026
Left in the Loft
Here comes yet another round in my ongoing grapple with the values of the contemporary art-world; this time the bell was sounded by the Victoria Miro Gallery's newsletter. Seconds out!
So, imagine this scenario: you've moved to a new house, and in the garden shed, or up in the loft, you find the painting above. It's on a canvas not much larger than a sheet of A4, just like the ones you can buy ready-stretched in any art store that caters to hobbyists. Do you think:
a). Wow! This is an amazing painting, and might even be worth a lot of money! We'd better decide whether to keep it – it would look great on the living room wall – or take it to an auction house for a valuation. What idiots, to leave something like this behind!
or
b). Bloody hell! Why won't people do something with their junk before they leave? Mind you, I'm not surprised they left this risible piece of crap behind. Somebody out there needs to find another hobby! I'll break it up and put it in the bin.
Your call. I think you can probably guess that I'm going with (b).
This particular painting is by an artist I had never come across before, Etel Adnan. It is just 24 x 30 cm (9.5" x 11.75"), so very small by today's standards; as I say, not much larger than a sheet of A4. Note the effusive puff to the right. If you can't read it, it says, "Etel Adnan juxtaposed brilliantly coloured geometric forms to evoke with bracing succinctness the eternal landscape verities of sun, sea and sky", and is signed by Christopher Riopelle, who happens to be curator of post-1800 paintings at the National Gallery, London. So someone who, let's be honest, ought to know a lot more about painting than you or me.
Here is how the gallery describes Atnan:
Etel Adnan was born in Beirut, Lebanon, in 1925 and died in Paris, France, in 2021. An acclaimed poet, novelist and artist, she began painting in her thirties and gained widespread recognition as a visual artist through her inclusion in Documenta 13 in 2012. Adnan developed a distinct visual language, one rooted in colour, form and intuition, as her abstract paintings sought to capture the essence of land, sea, sky and cosmos. She revered nature and believed that its power was revealed through colour. She described painting as an impulsive act, completing each work in a single sitting, working indoors and entirely from memory. Laying the stretched canvas flat, like a page on a table, she applied oil paint directly with a palette knife, creating planes of colour that convey a placeless landscape from afar and reveal a brilliant intensity upon close observation.
So here is yet another apparently notable figure whose name I, in my casually parochial way, had never come across before, but whose work looks to me, I'm afraid I have to say, like the efforts of some well-intentioned but cack-handed Sunday painter. A fuller account of her life and career can be read here, courtesy of the White Cube Gallery. It seems she is one of that populous diaspora of cosmopolitan, multilingual academics and artists who fled the Middle East at various junctures and found congenial new lives in Europe and the USA.
Now, it goes without saying that you don't get to exhibit in such upscale spaces as Miro and White Cube, where the prices are such that they're only available "on enquiry", without having made something of a reputation for yourself. How such reputations get made is an interesting subject, but one you could only really tackle at book length. Many are called, but few are chosen, and all the roads to a bankable reputation are treacherous. But it is revealing that, according to the White Cube biographical sketch:
It was not until her mid-thirties, while teaching Philosophy of Art and Aesthetics at Dominican College in San Rafael, California, that she started painting. The head of art, Ann O’Hanlan, asked how she could teach philosophy of art and not practice art herself. Adnan replied, 'Because my mother said that I was clumsy.' 'And you believed her?' At first she used crayons, scraping them flat over remnants of paper from the art department before using up the ends of oil tubes with a knife. This new language of spontaneous gesture, infused with Californian light, offered a liberation from the constraint of writing in the formal language of her upbringing. ‘I didn’t need to write in French any more’, she said, ‘I was going to paint in Arabic’. ’
So, in effect, Adnan was a Sunday painter, but one with a ready-made reputation in other fields. And it seems that being an academic and poet brings more cachet and more gravitas to your painting efforts than, say, being a Rolling Stone, a Beatle, or even a James Bond.
What strikes me more, though, is that her mother had a point. Paintings like these (and hers are all like this) are clumsy: an idea for an image has been transferred to canvas with no apparent regard for skill, or the subtler qualities of paint and mark-making. Talk of "spontaneous gestures" seems very far from the mark: this is graffiti by numbers. I am very much reminded of some work I came across back in June 2017, described in the post So Bad It's Bad.
Compare that painting with this print, say, by Richard Smith, to pick something pretty much at random from my digital scrapbook:
It follows that all judgements of whether a painting is "competent", "good", or even "excellent" are also supplied by the viewer, and clearly some viewers of greater influence and sophistication than me have supplied some very favourable judgements indeed when gazing upon the work of Etel Adnan. Obviously, we are all entitled to our strong views about the sort of thing we like, but it will always be people who have arrived at positions of aesthetic authority, like Christopher Riopelle, who will ultimately determine whose work is dismissed as derivative kitschy crap and whose gets elevated to a world-class contribution to culture.
To the typical art civilian, though, the difference between the two can seem ... confusing. Jeff Koons good, but Jack Vettriano bad? Huh... OK, if you say so... Few people who care about art have the confidence (or the ignorance) to be totally independent in their tastes, and if you are aware of what the cultural authorities think, then you may well realign your views accordingly, whether consciously or not. The story of "The Emperor's New Clothes" is so insightful in this regard. Except, in its contemporary version, the ending has been changed. The wisest, most art-savvy advisor to the Emperor says to the boy, "But of course he has no clothes! That's the whole point... Here, read the artist's statement!"
So if you, like me, admire Smith's "Sun Curtain" or Khan's "Time Present, Time Past" – I'd love to find one of those hiding in my loft – but consider Etel Adnan's "Untitled" canvas to be merely bin-worthy, then good for you. But our opinions do not matter, when it comes to the mysterious and distinctly undemocratic business of making artistic reputations. With the result that, whereas I think it's safe to say that anyone could easily knock out something similar, or indeed identical to an Adnan canvas, they would surely never be able to persuade anyone to buy it with the "wrong" name attached to it, never mind hand over however many thousands the "real" thing sells for. Unless... No, stop right now, don't even think about it. But the temptation must be there: bankable paintings as characterless and technically crude as this are surely any art forger's dream.
As a loosely-connected afterword, in the Guardian's review of David Hockney's latest show in London – a gigantic frieze of 100 joined-up iPad paintings – Ben Eastham makes an interesting observation:
Hockney’s work, for a decade after about 1963, should likewise be treasured for disproving the lie (maintained by those who prefer to read about paintings than look at them) that great art must be difficult to comprehend, despise the everyday world, and remain inaccessible to a wider public.
But then, lamentably, the critical sniping seemed to catch up with Hockney. Whether because he was anxious to be taken seriously or had run out of steam, an era-defining painter retreated into ill-advised historical dialogues with Picasso and Van Gogh, and started experimenting with media from set design to fax machines (with mixed results). And so our greatest pop artist entered his jazz phase.
"Those who prefer to read about paintings than look at them", "jazz phase": nicely put, I think. And, as someone very nearly said on BBC Radio 4's Front Row: Will somebody do us and Hockney a favour and hide that bloody iPad?
Thursday, 12 March 2026
Dad Club
I mentioned in a previous post the idea that pretty much everybody has unrealised ambitions. Never getting scouted for a professional football career, perhaps, despite two outstanding seasons in a local amateur team; failing to write a prize-winning novel (or, more likely, to finish any novel at all); never getting a cabinet post (or even winning a seat on the local Council) despite years of scheming and collegial sabotage; or even just to ride through Paris in a sports car, and so on. You cain't always git what you want... I suppose an important part of any ambition is that you have to know what it is, even if that knowledge is relatively content-free. You can want to be a doctor or the owner of a bookshop without much idea of what either job entails. Ambitions can be mutually exclusive, too: did Tony Blair want to be the singer in a band or to become Prime Minister? You certainly can't be both. Yet, anyway.
If I think back, what I really wanted to be when I was a kid was the David Attenborough of the Zoo Quest TV series or, failing that, the Gerald Durrell of his various creature-catching books, which were my main reading-matter at age ten, after I had been given The Bafut Beagles as a school prize. [1] I suppose I assumed there was a job called "naturalist", but had no idea of the job description or the credentials required beyond a beard, a way with words, and suitable knees for shorts. But by the time I was of an age to flaunt those credentials my ambitions had changed. Mainly, I think, what I wanted was to write the sort of book that would cause women to pester me with their attentions. So, sadly, having a beard (tick!), a way with words (tick!), and suitable knees for shorts (tick!) were now irrelevant, and having failed to publish any sort of book didn't help much, either.
One ambition I certainly didn't have as a young man was to be a father. I sort of assumed I would probably become a father at some point – although TBH I was mainly haunted by the worry that I might become one by mistake – but it had never really figured high on my "bucket list", as people say. And yet, as it turned out, becoming a father at the relatively late age of 37 has probably been the single most fulfilling experience of my entire life. I have loved being a father, with all its ups and downs, far more than any other identity I have worn over my seventy-two years; which is just as well as – unlike, say, "student", "librarian", "photographer", or "blogger" – this one is permanent and non-negotiable.
It is easy for other identities to get swallowed up by the all-consuming role of "parent". I'm sure this is the main reason some suffer from an "empty nest" crisis when their children leave home, especially in the case of those for whom becoming a parent had been high on, if not at the top of their list of ambitions, and who had not really developed any competing identities before starting a family when still quite young. Middle-age can be enough of a crisis in itself, without suddenly realising that, without any children around, you have no idea who you really are, or what you might have been. Which is one very good reason for becoming a parent later in life, I suppose. It worked for us, anyway, and I like to think it worked out well for our children, too.
Given justifiable claims that we still live in a "patriarchy", you'd think being a father would be a pretty well-defined job. "Here you are, son: these are the rules of Dad Club. Pay particular attention to the sections on Dad Jokes and Dad Dancing..." But "being a father" is actually a very fuzzily defined condition, on a spectrum ranging from irresponsible absentee through unapproachable family CEO to the annoying sort of kidult dad who wants to be his children's best friend. So you pretty much have to make a role up for yourself, and find a way of dealing with the helplessness, guilt, and irrelevance you feel as you watch the woman you love go through trial by childbirth.
I found myself happiest somewhere towards the "hands-on" end of the spectrum. There is a practical man inside me, a maker and fixer, and having children to entertain was all the encouragement he needed to come out. When the kids were small, I really enjoyed the endless improvised making of props and playthings with card, scissors, and tape, whether it was an elaborate crawl-through tunnel of joined-up cardboard boxes or a carefully painted and fitted Power Rangers mask made from robust watercolour paper. It was a bit like being a primary school teacher with a class of just two. Or perhaps more like home-schooling, where the only lesson is always Art & Craft. But I'm afraid putting up the occasional shelf, fixing a dripping tap, or redecorating the bathroom just don't hit the same spot, and Mr. Inner-Fixit does have a tendency to put his feet up and put those jobs off.
If you want evidence that things have changed, just look on any high street, and count the men pushing prams and pushchairs. Not so long ago in Britain, for a man to be seen out with a shopping bag, never mind pushing a pram – or, bloody hell! Carrying a baby in a sling! – would have been like being caught trying on a dress. [2] Even when I was a child the division of labour around "man's work" and "woman's work" was still strictly gendered: not even an unemployed man would have been expected to take on any of the burden of housework or childcare. No wonder so many of my friends' mothers seemed always to simmer with barely repressed frustration and anger. I remember hearing from a girlfriend how her mother had exploded over the weekend, and thrown the family Christmas tree through a window. I don't recall now whether the window was open or shut at the time.
In the 1970s some of us felt a rising wave of change – a metaphorical wave powered by the very real energetic output of angry young women – and began to push (or to be pushed to push) at the boundaries of our inherited ideas of masculinity. I am talking about housework and childcare here, not trying on dresses, although it's true that in 1972 I did once encounter a home-town friend on a remote Greek beach wearing his partner's long red Laura Ashley number in order to alleviate all-over sunburn, and to my surprise I learned not long ago that at least one college-era friend has since changed from Matthew to Matilda.
To arrive at Oxford University in the early 1970s – at that time an epicentre (or, perhaps more accurately, a distribution centre) of radical new ideas – meant that, for me, a traditionally-raised boy from a very ordinary family, the "learning curve" was dauntingly steep, and beset with pitfalls, tripwires, and the occasional landmine. I was constantly putting my foot in it, on it, and through it, when it came to the manners and shibboleths of my chosen new tribe. But I'm a quick learner, and it's no exaggeration to say that I entered university as one person and left as another. This was not without cost: I fell out of phase with old friends, and for many years felt at odds with a world where so many old certainties had turned out to be lazy choices, and not the eternal truths I had been led to believe.

























