Stevie Rae Hope Scanner GIF

In examining the works of Bomberg, I found myself most interested in the textural quality of the work, which acts as evidence of the process of creating the painting, and of the painters presence within the work. Keeping this in mind, I chose to work with a scanner, creating my own self portraits and scanning as I painted, and also as I removed these paintings from the scanner bed in order to create the next one. I animated some of the painting process, to show how the buildup of paint works to create an image. The paintings created only exist permanently in digital form, as each is wiped away upon completion. 

See more works by Stevie Rae Hope here.

The Spirit in the Mass in Dorothy Mead’s Paintings

by Alice Mcleod-Bishop

Dorothy Mead (1928-1975) joined the Borough Group in 1946 as an original member of the group which was dedicated to portraying David Bomberg’s (1890-1957) Modernist teaching methods and his philosophy known as the Spirit in the Mass, until the group’s dissolution in 1951. The notion of Spirit in the Mass was primarily about the connection between art and wider life, where he aimed to capture someone as they are in the world rather than as a subject. He understood the ‘self’ as a conditional relationship in consideration of its surroundings, taking into account the artist’s perception of the subject, as well as the phenomenology (the experience of experiencing something) of the subject – to capture what it is like for the sitter, landscape, cityscape etc., to be and exist as itself rather than solely the artist’s depiction of what it might look like at face-value. The idea of mass specifically relates to the synthesis of thought and feeling: the artist must assume ignorance about the subject whilst not being ignorant, and show the world as we see it, as uncertainty. Bomberg believed that modernist drawing is seen “as a deliberate distortion of optical truth”[i], and thus one must be classically trained if aiming to distort; yet if the artist is concerned with how things ‘feel’, then what they draw will naturally be a subjective and therefore distorted view of reality. 

This is what drove Bomberg to teach his anti-establishment methods, which in turn meant he was met with distaste and disapproval from the contemporary art community and was not recognised as a legitimate teacher. His views were widely misunderstood due to the lack of clarity surrounding his ideas and the somewhat confusing way in which they are worded in the Bomberg Papers. Contemporary critics and teachers failed to ascertain what Bomberg’s philosophy entailed, and to this day his teachings are confused by many[ii]. It is highly difficult to truly grasp exactly what Bomberg aimed to portray in his classes and what is the Spirit in the Mass; it seems that only those who were his students managed to understand Bomberg’s revolutionary methods and accurately capture what Bomberg perceived to be the Spirit in the Mass. 

One of these students was Dorothy Mead, who was especially dedicated to Bomberg’s methods and was forced to leave the Slade art school because of her allegiance to the British Modernist artist. Bomberg’s influence on Mead is evident in her paintings, particularly her depictions of bodies, figures and landscapes: stylistically, Mead’s work is reminiscent of Bomberg’s post-war paintings, using thick expressive brush strokes and dark colours to portray a sense of the subject and its essence, an idea that was integral to Bomberg’s philosophy. It is difficult to delineate precisely how far Mead was able to capture the Spirit of her subjects, since we cannot know in detail her relationship with what and who she painted, nor how far she allowed her subjectivity to distort her reality. One can assume with some confidence however that she aimed to exact the Spirit of her subjects through her use of colour and the presentation of form in her works. In her 1955 work Portrait[iii]  (left), she uses bold yellow and blue brush strokes over a dark red and brown background to create the suggestion of an anonymous sitter. Compared to her undated self-portrait titled Self-Portrait[iv](right), it is clear she perceived herself quite differently to her sitter in Portrait. The use of duller colours and more succinct brush strokes in Self-Portrait might suggest she had a less-than passionate view of herself, while the vibrant, even violent feel to Portrait implies a potentially tumultuous or impassioned view of her unnamed sitter. This short comparison highlights how Mead attempted to portray her perception of her subjects and thus how she interpreted Bomberg’s philosophy of the Spirit in the Mass; the different stylistic techniques in her depiction of herself compared to that of her subject is evidence of an attempt to capture the essence and phenomenology of the individual.

[i][i] Roy Oxlade, Bomberg Papers: The Spirit in the Mass, a commentary, together with transcriptions of various previously unpublished notes, p. XIV (introduction), Royal College of Art, 1980

[ii] Cliff Holden, Bomberg’s Teaching – Some Misconceptions, p.3, 2004, Cliff Holden

[iii] Dorothy Mead, Portrait, 1955, Borough Road Gallery Archive

[iv] Dorothy Mead, Self-Portrait, (undated), Borough Road Gallery Archive