William Nicholson’s The Silver Casket and Red Leather Box, 1920. Photograph: Private collection

I recently attended an excellent exhibition examining the story of still life in Britain. (‘The Shape of Things: Still Life in Britain’ is at the Pallant House Gallery, Chichester until 20 October.)

‘Those two words [still life] imply an undercurrent of meaning at once poignant and vital, suggesting objects curiously related to each other, silent, composed, in tranquil, even ominous, association.’
Michael Ayrton

Historically considered to be a lesser form of painting, still life first became popular in Britain in the 17th and 18th centuries, following the import of Dutch work in the genre. (The English term still life derives from the Dutch word stilleven.)

Early still life paintings sought to convey the transience of human existence through arrangements of meaningful objects, such as clocks and skulls. They were known as ‘vanitas’ (a reminder of the futility of pursuing material wealth) and ‘memento mori’ (a reminder of our mortality).

Edwaert Collier’s vanitas of 1694 presents books, a globe and an engraved portrait of Caesar Augustus, alongside a recorder, lute and oboe. The message is that earthly knowledge and power are fleeting. Once an instrument is put down, the music stops.

Symbolism abounds in these works. Playing cards connote pleasure, chance and fate. Grapes, peaches and plums represent fertility and romance. Roses suggest love and the Virgin Mary, and carnations imply resurrection and eternal life. If you look closely, you’ll notice that some of the rose petals are wilting; the plant's leaves are brown at the edges; and a grape has fallen from the bunch. Beauty, like life itself, does not endure.

In modern times still life has offered artists the opportunity to explore colour, form and materials. Breaking free from a more naturalistic approach, everyday objects could be reduced to abstract blocks of pure pigment. Ben Nicholson painted the striped and spotted jugs, mugs and glassware that he had in his studio, interpreting their forms and patterns in varying degrees of representation and abstraction.

‘Furniture such as couches, chairs, bookcases and tables… involve planes, horizontal, vertical and inclined, angles, right, acute and obtuse, directions, divisions, dimensions and recessions; contrasts of masses, light and shade, in fact, the basic material for creating the structural harmony.’
Paul Nash

In the 1920s and ‘30s surrealist artists revealed the strangeness in the ordinary, making arresting arrangements of familiar objects to expose the subconscious. Meredith Frampton precisely painted an artist’s model of a head and placed it on an open sketchbook. There is a pear sitting on a funeral urn; a white carnation in a tea pot; a queen of spades playing card.

Subsequently pop artists blurred the boundaries between ‘high’ and ‘low’ art, drawing our attention to the proliferation of marketing imagery. In Eduardo Paolozzi’s brightly coloured collages, American salespeople jostle with Mickey and Minnie Mouse, White Star Tuna, Coca-Cola and Kool-Aid.

Over the years still life has evolved into many different forms of expression. But perhaps its enduring appeal resides in its invitation to close observation and contemplation.

‘There is a place in our lives for small pictures… Looked at in stillness, hidden forms take shape; and forms, like words, have their references, haunted by experience, extending into a half-conscious dream world.’
Valentine Dobrée

Dod Procter (1892–1972)-Black and White. Southampton City Art Gallery

William Nicholson asks us to consider an elegant silver casket sitting on top of a red leather box, the light shimmering on the metal, reflecting the unseen room. Dod Procter paints her shawl, gloves and ermine wrap, perhaps deposited on the hall table after a night on the town. Eric Ravilious depicts a forlorn jug of bracken fronds and cow parsley, casting a melancholy shadow on the tabletop.

More recently Rachel Whiteread has explored the negative spaces between objects. A white plaster imprint of three bookshelves suggests a lifetime of thought and ideas; of private moments and quiet introspection.

‘I find beauty in plainness.’
William Scott

The themes at the heart of this exhibition may resonate with those of us that work in the world of marketing and communications. Many of us sell ordinary objects, performing modest roles in everyday lives. Too often we exaggerate the value and significance of our brands. We are prone to hyperbole.

*Untitled (For Frank)* (1999), Rachel Whiteread. Pallant House Gallery, Chichester. © the artist

Perhaps we would do well to seek instead the beauty in their plainness.

Still life asks us to pause, look and reflect, in the unbroken silence; to find meaning in the mundane. Life may be fragile and fleeting, but it is also beautiful.

'I can hardly bear the sight of lipstick
On the cigarettes there in the ashtray,
Lying cold the way you left them,
But at least your lips caressed them while you packed.
And a lip print on a half-filled cup of coffee
That you poured and didn't drink.
But at least you thought you wanted it.
That's so much more than I can say for me.
It's been a good year for the roses,
Many blooms still linger there.
The lawn could stand another mowing,
Funny, I don't even care.
When you turned and walked away,
And as the door behind you closes,
The only thing I know to say,
It's been a good year for the roses.’
George Jones, 'A Good Year for the Roses’ (J Chesnut)

No. 486

‘When I was a little kid I used to enjoy hiding in my Mum and Dad’s wardrobe. I had two older sisters. We played hide and seek and stuff. But also I think I was bullied a bit. It was a little safe, cosy space that you could go... I could just remember the smell of the clothes and the furry blackness of the space. I wanted somehow to make that real.’

Rachel Whiteread

I recently visited an exhibition at Tate Britain reviewing the work of the splendid Essex-born sculptor Rachel Whiteread (until 21 January 2018).

For three decades Whiteread has made casts of everyday objects: of fireplaces, mattresses, staircases and rooms; of floors and baths, windows and doors, tables and chairs.

Her sculptures prompt us to reflect on the curious emotive power of ordinary things. Cast from plaster and concrete, rubber and resin, wax and recycled materials, the forms are at once strange and familiar. The inside of a hot water bottle looks like a human torso. An office interior resembles a prison cell. An arrangement of the undersides of chairs brings to mind a grand cosmic chess game.

‘I choose things because of their humbleness really. And they’re things that we all have some sort of relationship with. It’s making space real…giving space an authority that it’s never had.’

In 1993 Whiteread created ‘House’, a concrete cast of the inside of a Victorian terraced home in London’s Mile End. It stood for 80 days before it was demolished by the local council. Seeing the work in photographs and film, we can consider the personal stories that once animated the space; the ghosts that haunted it; the private histories that have now vanished into thin air. Life seems so transient, so fragile, even when expressed in reinforced concrete.

‘It’s all to do with that ghostly touch of things. The way things get worn down by human presence, and the essence of human is left on these things, whether its pages of books or staircases or doors or windows.’

In 2000 for Vienna’s ‘Holocaust Memorial’ Whiteread created an inverted library, again in concrete. We imagine books unwritten and unread, words unspoken and unheard, thoughts unthought.

Whiteread asks us to contemplate space: she turns space inside out; she examines the spaces beneath, beside, under and over; private, interior, secret spaces – the mystical spaces that are unseen and unexplored; and the spaces that surround and separate us – the spaces between us.

I suppose we tend to value material things precisely because they are visible, tangible, audible. Material objects can be weighed and measured; bought, owned and sold.

But our lives are lived in the spaces between material objects. Our thoughts and ideas, feelings and passions, memories and relationships are played out in the spaces between us. Surely we should learn to value the intangible as much as the tangible.

Perhaps as a society we are increasingly appreciating the immaterial. It’s reported that consumers are turning to experiences instead of things; that they are as comfortable renting as owning; that they crave happy memories more than just stuff. In business we talk nowadays about the intangible economy: wealth is less and less held in machinery, buildings and shops; it is located in software and services, databases and design, IT and IP. And consequently the nature of work itself is shifting, from manual to mental labour. Progressive governments are beginning to measure success by collective contentment and wellbeing, rather than just gross domestic product.

Of course, the transformation to an experience culture and an intangible economy poses its own challenges. Intangibles can be readily distributed, shared and scaled. But they can also be easily replicated, copied and stolen. Intangibles are difficult to measure, manage and protect. Some have argued that the intangible economy is responsible for growing social inequality.

Nonetheless, people working with brands should be more capable than others at navigating this intangible world. Because marketing and communication expertise is fundamentally concerned with creating intangible assets, directing emotional investment, establishing value for ideas. Marketers and agency people should also be masters of managing talent and inspiration; of measuring feelings and experiences.

I say ‘should’ because sometimes I think brand managers hesitate to recognise their core competence. They may be more at ease working within a narrower frame of reference: a world of products and promotions, campaigns and initiatives, platforms and distribution.

Perhaps marketers and agencies should be more self-confident, more expansive in their vision for their craft. Perhaps they should think of themselves as creating, managing and measuring intangible value in an increasingly intangible economy. Because nowadays we’re all living on solid air.

'You've been taking your time,
And you've been living on solid air.
You've been walking the line,
And you've been living on solid air.
Don't know what's going 'round inside,
And I can tell you that it's hard to hide,
When you're living on solid air.’

John Martyn, Solid Air

No. 163

Still Life: Finding Beauty in Plainness

Rachel Whiteread and The Spaces Between: Valuing the Intangible as Much as the Tangible