Beauty and Rage – Pinkie Maclure’s ‘Brigid in Dualchas’

Pinkie Maclure ‘Brigid in Dualchas’ (2022, stained glass and lightbox, 65cm x 62cm)
Photograph by Tony Davidson, Kilmorack Gallery.

Radically transforming the art of stained glass, Pinkie Maclure’s latest work brings feminine power and the climate crisis brilliantly into focus.

Pinkie Maclure’s Brigid in Dualchas feels like a songline, tapping deep into the earth and our collective unconscious through storytelling. It is an image of origin, crisis and ultimately, hope. Illuminated in glass, a medium as fragile as humanity, Maclure’s Brigid takes full possession of beauty and rage. Rendered with consummate skill, this goddess of pre-Christian Ireland becomes conduit and cure, a contemporary icon of emboldening solidarity and potential change. All Maclure’s work presents the viewer with a knife edge of burgeoning consciousness and action, here contrasting ‘the old traditions and worship of nature with our contemporary abuse of nature and the resulting climate crisis.’

Brigid (Brighde or Bride in Scotland) is a deity of keening and healing, a protector of nature and an apt patron saint for the Anthropocene era we are living in. In a global context circa 2022, her luminous presence is a confrontation.  Reappraisal of feminine power, not as ‘other’ but as an intrinsic aspect of all life and creation, has never been more urgent and cuts through all cultures and gender identification. Maclure’s Brigid is a sacred flaming red flag to reconnect with ancient, indigenous knowledge, not just to survive, but to reclaim life on this planet in all its eternal mystery and wonder.

The idea of ‘Dualchas’ in the Gaelic tradition, which ‘refers to the intimate bonds that exist between the natural world, the land and its people, transmitted through generations’ is communicated in the female figure placed centre stage, described by the artist as the goddess ‘in her element.’

Pinkie Maclure Detail- ‘Brigid in Dualchas’ (2022, stained glass and lightbox)
Photograph by Tony Davidson, Kilmorack Gallery

Maclure’s composition is alive with free association. Colour radiates through layered glass in a strong, opposing palette of bloody red and divine blue, evocative of earthly and spiritual planes. Brigid is engulfed in red, a colour which drenches her arms and hands ‘Carrie’ style, while her softly glowing face, eyes closed, is pure repose. There’s great ambiguity here, between a defiant, enduring lifeforce and potential carnage being unleashed. Microbes on finely etched tree branches are underpinned by a vestige of pattern, akin to Medieval stained glass, shining beneath. The smallest details are held aloft by all that has come before, layer upon layer of concept, craft and understanding. In Maclure’s own words;

‘I sandblast, paint, fire, engrave and layer glass and relish the inherent chaos of such an unpredictable medium. The slowness of the process lets me access subconscious, dreamlike imagery and tell stories linking real-life, contemporary experiences with historical texts, characters, and events.’

Pinkie Maclure Detail- Brigid in Dualchas’ (2022, stained glass and lightbox)
Photograph by Tony Davidson, Kilmorack Gallery

Pinkie Maclure’s art is a masterful union of ideas and technique which encompasses the entire spectrum of art practice. Like the figure of Brigid in Dualchas, the artist’s upward diagonal path of pure neon lightening may be framed in linear black and white geometry, but this in no way contains her. Brigid moves beyond the upper frame of the composition, pulsing with colour and energy. This petal like radiation of lead line, form and colour bring order and meaning out of chaos. It is pure Zeitgeist, but it is more than that.

The goddess is resolutely complex and complete, divine and human, seen in a Christ-like pose. Associations with the crucifixion, of suffering, sorrow and resurrection, not of God’s only son, but of the world are invoked. Saint Brigid’s feast day, 1st February, heralds spring or Imbolc, celebrating new life out of dark winter stasis. Maclure celebrates life giving creativity as an essential drive, in nature and us, linked with eternal cycles of life and death. Brigid’s clenched hands hold twigs like anode and cathode charges, grasping the mettle of all creation with open arms, much like the artist herself. Brigid in Dualchas is an image of feminine creative power beyond childbirth, in possession of self and body.

Pinkie Maclure Detail- ‘Brigid in Dualchas’ (2022 stained glass and lightbox)
Photograph by Tony Davidson, Kilmorack Gallery

The stained-glass composition hinges on a ‘v’ of pubic hair, like the stem of a winged seed, the centre of a flower or a veined petal. It is an unexpected, radical bloom, presenting the female body in an uncompromising, completely organic way, ironically unseen for centuries. Maclure describes the red scratch marks on Brigid’s legs as ‘reminiscent of the graffiti you sometimes see carved into trunks of trees, reflecting the brutalisation of nature and women. Her legs are like the trunk of a tree, still standing despite decades of abuse.’ Significantly, the artist does not define the female figure with these marks. Maclure renders Brigid’s toes delicately mortal pink, her legs glowing pale green, not a deathly pallor, but one of burgeoning life and awakening. Leaves of green and yellow diffuse from her body and birds are silhouetted around a nest of blackened hair. There is nothing idealised here, jagged edges are part of the pattern and flow, held in radiant light. The fiery ignition of thought and instinct are all consuming, in making and seeing.

Maclure radically reinterprets the story of Brigid, ‘associated with perpetual, sacred flames, surrounded by a hedge which no man could cross. Men who attempted to cross were said to have been cursed to go insane, die or be crippled.’ The artist extends this idea to the current climate crisis, acknowledging the truth in the legend, of entire ecosystems. ‘Hedges are very important habitats for wildlife and for the prevention of wildfires,’ which have engulfed the planet. The element of fire, like the goddess herself is ambiguous and multifaceted, triple faced in her most ancient form.

The expression on Brigid’s face, a deeply meditative, active subconscious, calls upon us to collectively awaken and remember through ancient stories. The cathedrals of old encouraged the viewer to look up and be elevated, and in her own inimitable way, Maclure encourages us to do the same, reaching down through the foundations of belief to the site of origin, buried deep beneath the church. This is a different kind of power to that which currently blights our world, one that leads creatively towards hope.

Pinkie Maclure artist’s website: https://www.pinkiemaclure.net/

Revisionism and the Art of Decay

“Poetry fettered fetters the human race. Nations are destroyed or flourish in proportion as their poetry, painting and music are destroyed or flourish” William Blake

Detail J.M. Waterhouse Hylas and the Nymphs (1896) Manchester Art Gallery.

In July I attended the opening of the Emil Nolde- Colour is Life exhibition at the Scottish National Gallery of Modern Art, the subject of a previous post. It’s an exhibition that has remained in my mind ever since, for the issues it raised as much as the art. When the show first opened in Dublin, The Independent ran with the headline; “Can you enjoy great art created by a Nazi? New Emile Nolde exhibition explores this dilemma.” William Cook’s article suggested that; “the big question for our times is whether you can condemn someone’s sexual conduct, and still enjoy their art. In the case of painter Emil Nolde, can we delight in his work even though he was an enthusiastic supporter of Adolf Hitler?” This question has been compounded by reports of wider historical revisionism in the press throughout 2018. Some based on well-meaning curatorial or civic actions, all begging further investigation.

The renaming of a 1929 Emily Carr painting by the Art Gallery of Ontario, the removal of a 19th Century nude painting by J.M. Waterhouse at the Manchester Art Gallery, the recent controversy of boycotted music by Richard Wagner aired on Israeli radio and the removal of an “Early Days” racist colonial statue in San Francisco are all potent examples, worthy of their own article.  Each one is an act of historical revisionism that raises essential questions about who owns culture. Who has the right to alter or remove historical documents, artefacts or art objects from public view and under what circumstances, if at all? In my profession all art is political, whether consciously nailing its colours to the mast or not. The expression of ideas can certainly be dangerous, depending on the ideological intent of the maker and the lens of hindsight / historical context we use to examine it. However, reading a book, seeing a play, film, art exhibition or listening to music doesn’t mean you agree with the content or the opinions of the artist(s) who created it. You have free will (as long as you live in a place that hasn’t banned the means of expression) to make up your own mind. At what point did we need to be protected from that process and for whose benefit?

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Rembrandt- Britain’s Discovery of the Master

Rembrandt van Rijn (1606-69)
A Woman in Bed, about 1645 – 1646
Oil on canvas, 81.1 x 67.8 cm
Collection: National Galleries of Scotland, presented by William McEwan 1892
Photo: Antonia Reeve

7 July – 14 October

Scottish National Gallery

“Britain’s love affair with one of history’s greatest artists” is the celebratory focus of the Scottish National Gallery’s latest summer blockbuster. Rembrandt: Britain’s Discovery of the Master features 140 works: oil paintings, drawings and etchings by Rembrandt Van Rijin, works from his workshop and those by British artists he inspired from the 18th Century to the present day. Seeing Rembrandt’s impact on the art of William Hogarth, Joshua Reynolds, Henry Raeburn, David Wilkie, Thomas Duncan, Augustus John, James Abbot McNeill Whistler, Jacob Epstein, Leon Kossoff, William Strang, Henryk Gotlib, Eduardo Paolozzi, Frank Auerbach, John Bellany, Ken Currie and Glen Brown is one of the fascinations of the show. It is also an exhibition about historical acquisition and how an artist’s legacy is enabled. Works on loan from the National Gallery, British Museum, Dulwich Picture Gallery and the Tate, London, the National Gallery of Ireland, The Hunterian, University of Glasgow, Kelvingrove Museum and Art Gallery, Glasgow, Rijksmuseum, Amsterdam, Museum of Fine Arts, Boston, USA, and the National Gallery of Art, Washington D.C bring together familiar images, new discoveries and reflections on why Rembrandt is so revered.

Outside the Netherlands, the UK holds the largest collection of Rembrandt works, a trend that began during the reign of Charles I and reached fever pitch in the 18th Century, when prints, drawings and paintings were highly sought after by private collectors. Cataloguing the artist’s work also began at this time, an indicator of Rembrandt as currency and a practical response to market driven climate of forgers and respectful copyists. The desirability of Rembrandt’s work among collectors in the British Isles has resulted in much wider awareness of his work and most importantly, the opportunity to experience it live, having found its way into public collections. Coming eyeball to eyeball with a Rembrandt seems to level all arguments about what good or bad art is. At base he shows us what art is, what it is for and why it matters.

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