“ And you are the artist; you hold it all there at arm’s length and fashion it at will. You have direct access to an unlimited source of power. It is a wonderful and terrible feeling”. Lyall Watson
As I sat at my empty desk early in January 2018, all bright and ready to begin work on the first of five African dance skirts, (see my previous post), I felt a little intimidated by the task I had so ambitiously set for myself. The subject of the Nature/Humanity/ Life Cycle is complex and I had no real idea of how I was going to interpret it.
So I did what I always do when trying to make sense of my thoughts, I reached across to a big black sketch book and started to write and draw…which led to cutting and sticking and much digging in my archives, as the ideas started to flow. I found it helped to have a visual document of what was going on in my head, so that I could isolate images, shapes and symbols that would translate well into fabric.
That process took some time, but whilst I was fleshing out my ideas, I began gathering materials and dyeing random bits of cloth that I found in a stash of offcuts.
As with all my fibre artworks, nothing is ever straight forward and as the piles of materials began to grow, so did the confusion as to what was going to work. I spent much of my time sitting and looking and thinking, trying one thing, abandoning it and trying another. I got fit, jumping up and down on my table as I reached up to the pin board with scraps of cloth, only to take them all down again a few minutes later. And then I would sit and think again.
Such is the process when one doesn’t have a handbook to show you the way. One has to work on instinct and gut reactions, making errors and selecting what works by a process of elimination. And then, just when I thought I had the answers, things would change, new ideas would come and I had no idea where they came from. This is the art of letting go and succumbing to the process. It is the dance of trust between inspiration and artist.
- N/OM: THE POWER SKIRT
So today I bring you the first of the dance skirts, the one that led the way. She is both the beginning and end of the Life Cycle and represents the power aspect of the Goddess of Nature. She is the Life-force, (otherwise known as chi, n/om, prana), the powerful energy that flows through all living things, that has the ability to both create and destroy. In Nature we see this power everywhere; in the eyes of an animal,
the force of a storm
or in the stillness of a sacred space.
In an extract from my diary, written at this time, I read:
“A thunderstorm has just crashed overhead with thick, black clouds and booming sound and cracks of lightning that have taken out the electricity. I am reminded that this is exactly the power I am speaking of in this skirt. Awe inspiring, powerful, frightening, destructive, yet life giving and restorative. The rain returns and sounds heavy on the roof. My garden is happy. My dog is scared. And as another bolt of lightning cracks across the city, I am hugely respectful.”
As a season, this skirt represents the Winter, a time when growing things die back and bleakness reigns,
but just as the destruction seems forever, the life which simmers on beneath the surface bursts forth again with renewed energy in the creation of Spring.
For centuries, through ritual, prayer and dance, people have attempted to access this power, usually for rain-making, health or fertility. In researching this subject, I was fascinated by the San, who liken this power to electricity, for when harnessed, it can be useful, but uncontrolled, it can be dangerous. The shaman’s task is to harness and control it for the good of the community. In their Trance dances, women sit in a circle around a fire, clapping rhythmically, whilst the men dance around the women, clapping and singing to activate the supernatural potency that resides in the songs and in the shamans themselves. It is said that when the potency ‘boils’ and rises up the shaman’s spines, they enter trance and move into an altered state of consciousness that allow access to the spirit world, and once there, they plead for help on a variety of issues on behalf of the community. On return to the earthly body, the shaman sleeps and on awakening shares this powerful emotional experience with the people, both verbally and visually, through the cave paintings that are thought to have been done during this quiet time of recall.
The San believe that certain animals (eg. eland) are filled with potency, so when they kill such an animal, “… the potency flowed via its blood to the paintings, where it was stored, and then from the paintings to the trancing shamans. Painted sites were thus storehouses of the potency that made contact with the spirit world possible; that guaranteed humankind’s existence by facilitating healing, rainmaking and animal control and that by flowing between nature and people, gathered up all aspects of life in a single spiritual unity.” David Lewis-Williams
For the San, the physical and spiritual realms are completely intertwined, and nowhere do we find more evidence of this than on the rock face within their shelters, where we see these stories unfold.
The imagery that I have used in this and subsequent skirts, speaks of the potent sacredness of this humanity/Nature intersection. The symbols I have used reference the San’s connection to the natural world, but in effect, relate to all humanity.
The colours, black, white and red are used in many traditional African cultures and symbolize: Death and destruction (Black), Life, purity and goodness (White), and blood, energy, fertility and the pulse of life (Red).
I have used broken ostrich eggshell in the waistband, another reference to the San, who value the ostrich for its eggs, that provide nourishment and containers for carrying water, and when broken, are made into beads for adornment.
The central motif may be interpreted as a ‘spine’ through which the supernatural power boils during the trance experience. It can also be seen as the axis mundi, the Tree of Life, as above, so below, the scaffolding that holds us upright. It also references the central pole (Ixhanti) of the Xhosa kraal, onto which the horns of sacrificed cattle are placed and at the base of which, the community lay their offerings to the ancestors.
So now that my skirt is complete, I sit here absorbing what she has become, and I am amazed at the process that brought her here. She is strong, self assured and calm and it is in the calmness that I feel her power. She has laid the way for the others that are to follow, and I will be bringing you the next one shortly.