Martin Vongrej / The quality of light from a divided sphere and the quality of rotating light

To create a picture using earth from a Moravian orchard is to abandon the modernist tradition of expressionism, fauvism, impressionism, and also what preceded them. For someone who doesn't paint every day, such a decision may seem easy. But it isn’t, as both the painter and the picture lose the joy of a brush sweeping across the palette and canvas, as well as the effects conveyed by colour. For curators and the visitors, the earth pictures, one of which gave the exhibition its title, are a gateway to the most extensive display of Marian Palla's work to date. We enter Palla's oeuvre from roughly the centre of its material sediment, literally crashing, like country schoolmasters, into the middle of a giant molehill. Because, in keeping with the artist's programme, this is neither a complete nor a scholarly retrospective but typically, or occasionally, a taxonomic (exploring the species diversity of the artefacts) and random show.

Palla's very first participation in a public presentation of young Brno artists (1971) grabbed the attention of Jiří Valoch, for whom the Nature picture was "something different at first sight".[1]. This event led to their acquaintance and Palla became an active member and a driving force behind the now-legendary[2] Brno circle. His studio in Kotlářská Street provided the space for countless meetings, debates, studio exhibitions and performances by invited guests. The distinctiveness that had enchanted Valoch was not only visible against the backdrop of the conformist art of the time, it also characterised Palla's work within the Brno circle. It centred around two opposites, seriousness resulting from the experience of land art and drawing performances (I existed in this painting for two days and ate 7,799 grains of rice, 24 hours, Journey to a touch, Drawings with tea, etc.), and humour, or more precisely, naivety, constantly present from the earliest paintings (My parents, Nature, etc.).

Palla actually describes himself as a naive conceptualist.^{^[3]} The starting point for this conceptualism was not Duchamp nor his idiosyncratic interpreter Kossuth, but rather Magritte's painting This is not a pipe. The language, idea and definition of art around which the interest of Anglo-American conceptual artists gravitates has its roots in Palla’s work in fiction, poetry, and increasingly in Zen spirituality. Humour, naivety, self-criticism, empirical observation, description of obvious facts, absurd questions, paradoxes, the great subjects of the philosophy of life. We find all this condensed in every single one of Palla's poems, objects, pictures which are created because the artist wants to "experience intensely" but at the same time "to do things without purpose". Art and Zen practice mutually intertwine.

The concept of abandoning modernity mentioned in the introduction (with the exception of conceptual art) was employed by the artist to move through the history that far predates it. He could view the manifestations of the zeitgeist and modernity with the hearty kindness of a caveman, and painting with sticks or body parts, Neolithic pottery, imprinting and other prehistoric practices hold a prominent place in his work. Perhaps due to his pre-modern perspective, his work naturally constituted itself from the positions of interspeciesism and radical sustainability topical today. He arrived at it not by reading Bruno Latour but through a concentrated meditation on the reality that surrounds him.

For that matter, even the essay Against Interpretation^{^[4]} relevant today draws attention to the simplification (undoubtedly related to conceptual art) committed by art theory when it forgets the qualities that arise in primary sensory perception and assesses the value of an artwork only through interpretation. Sontag notes the "experience of something mystical, magical" that the prehistoric creature had in the Lascaux cave. Palla's conceptualism was aware of the brain's one-sidedness and involved body parts and nature in creating art. Projecting the ideal of enchantment into a remote French cave, as the New York theorist did, was not an option for Palla; in contrast, he demonstrates that it can be experienced by anyone in their surroundings. In his case, also between cities, Brno, a country house with a yard and animals, and cosmic nature.

Note, for example, that the Spoilt picture, Crack and other works by Palla owe their existence to the correction of the insight into the meaning of error; the error of artistic skill or material in the creative process. The consistent concept of doing things without purpose directs the artist not to exclude error, awkwardness, displeasure, or any other option based on the outcome. It grants each variation a potential for intense experience, its own inherent and healing beauty. This may seem a serious error of judgment, a naivety in a society organised around the pragmatic pursuit of success and profit. But once the crack opens, the beauty of error and ruining starts working, as a source of therapy of the imaginary common sense.

T: Vít Havránek

[1] VALOCH, Jiří. Marian Palla: Ticho, čekání a dech (kat. výst.). Galerie Na bidýlku, Brno, December 1987.

[2] Let us note here the publications and exhibitions of Barbora Klímová, long-term research of Jana Písaříková and Ondřej Chrobák of the Jiří Valoch Archive in the MG in Brno, the similarly focused research of Helena Musilová, the catalogues of the works of Vladimír Ambroz (Tomáš Pospiszyl), ČS koncept 70. let by Denisa Kujelová (ed.), Akční umění by Pavlína Morganová, etc.

[3] Marian Palla, Naivní konceptualista a slepice,2014.

[4] Susan Sontag, „Against Interpretation." In Against Interpretation and Other Essays, 1966.

Martin Vongrej / The quality of light from a divided sphere and the quality of rotating light

23.02.2022 - 14.05.2022

Fait Gallery PREVIEW, Ve Vaňkovce 2, Brno

Curator: Jiří Ptáček

Opening: 23. 2. 2022, 7 pm

In his native Slovakia, Martin Vongrej's creative strategies are perceived as a distinctive continuation of the local characteristics of conceptual art of the second half of the 20th century. Vongrej's ability to draw on a meticulously thought-out programme that ascends from the human subject to cosmic heights (and from there – pulled by gravity, enriched and expanded - descends again to the human ;evel) places his work alongside the most remarkable artistic concepts his predecessors have left us. In his conception, a work of art is inserted between the human senses and the surrounding world, visualizing the present (physical and spiritual) principles while stimulating their direct experiencing.

The core of the exhibition in the Fait Gallery is formed by Vongrej's new paintings. They are among the most subtle the artist has created, and obviously invite aesthetic contemplation. In the paintings, coloured points are placed between parallel and intersecting lines making up constellations in which the points are either separated or grouped together. We also see points of the same colour shade in sets and rows wedged into each other. Elements of asymmetry are masterfully woven into the symmetries of geometrical compositions. In the intentions of Vongrej's artistic work, the perception of all relationships is intrinsically linked to the processes of unconscious decision-making and our ability to comprehend them, including the paradoxes inherent in them. Is it possible, for example, to "see" symmetry and asymmetry at the same time? Is it possible to perceive points as separate and connected at the same time? Under these circumstances, a kind of "quantization game" takes place between seeing and thinking, in which one cannot actually perceive both, but only arrive at one qualitatively different result at any given moment, while being aware of both.

In connection with light, the theme of "qualitative difference" also features in the title of the exhibition. Martin Vongrej has previously worked with the paradox of a rotating mirror whose movement is not reflected on its surface, and we are thus unable to observe it. The illusion created is naturally not an empty optical charade but a meaning-inducing component accompanying the relations between the seen and thought, the realised. The moment we know that something is moving underneath an image yet the image is not responding to it properly, we can experience a certain doubling of the meaning of the observed phenomenon. This is also the case with the circular lights that the artist has placed in his new exhibition. In these, too, photons disregard the movement or immobility of the source, so we are unable to notice any qualitative difference sensorically. But since we are able to be aware of it, we must relate the term "qualitative" to the unit of the seeing and thinking recipient.

Unlike mirrors, however, Vongrej's circular lights contribute to the illumination of the surrounding space and objects in it. As light sources, they are a condition of vision, but their position in space, or the range, intensity and inclination of their rays, co-determine what we see and how we see it.

It might follow from the above how important a role participating (!) observers play in these systems. Vongrej's exhibitions operate with a kind of active situatedness. They emphasize that we are surrounded and drawn into newly created relations as perceiving, thinking and acting "points" in space and time. However, they extend from the factual experience we gain at a specific venue of the exhibition to the extra-artistic and extra-gallery reality, the “out there”. Each of Vongrej's exhibitions thus takes on a model-like quality which contains the laws that track our experience in imaginarily separate spheres of interpersonal sharing, earthly nature closest to our physical existence and its (only more distant from man) cosmic extension.

Text: Jiří Ptáček

Supported using public funding by Slovak Arts Council.

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