Article
Art
Change
Music
4 min read

Imagine a day in the life of a Beatle

From an era before selfies, Paul McCartney’s cache of photos, even the out of focus ones, prompts Jamie Mulvaney to consider what perspective we need on ourselves.

Jamie is Associate Minister at Holy Trinity Clapham, London.

Two gallery vistor stair at four photo portraits of The Beatles.
Viewing Paul McCartney Photographs 1963–64: Eyes of the Storm.
National Portrait Gallery.

Imagine a day in the life of a Beatle. It's easy if you try. Or is it? 

Last year, the late Matthew Perry allowed us a searing insight into life with a rollicking read about his very high highs and very low lows. Yet more books have been published recently on the toxicity of fame.  Britney Spears is the subject of an autobiography and a biography. Another simply borrows the title, Toxic. John Updike wrote that 'fame is the mask that eats the face'. Baz Luhrmann last year documented Elvis Presley's destruction in his typically kaleidoscopic way. And into this media mix a recent exhibition shows a more innocent, intimate moment in the fame prototype of Beatlemania, intriguingly entitled Eyes of the Storm

Surely with the Beatles predating the selfie-stick and Snapchat, we'd be reliant on paparazzi. But as Sir Paul McCartney can play pretty much every musical instrument, it's not a surprise he knows how to use a camera. And so, it emerged during lockdown that he had kept 1,000 previously unseen photos from 1961-1963. 

To relaunch the beautifully remodelled National Portrait Gallery, McCartney displayed a whole cache of photos. One of the criticisms of present-day photography is that it's too easy, that we retain all sorts of out-of-focus photos on our phone.  McCartney had preserved all these, and although it's curated and edited, there's many photos that wouldn't normally be seen. 

You get the fab four goofing about, and also in quieter moments. There's young George looking shattered in the back of a car, and John concentrating. McCartney forgot that Lennon pulled this particular face, with his finger to his lip. His song 'Help!' emerged a year later. He told Playboy, 'I was fat and depressed, and I was crying out for 'help'.’ They were indeed in the eye of a storm. 

We’ve lived with an orthodoxy that we understand ourselves through self-expression – that we ourselves are the ones to define who we are. 

And in the middle of the storm, we see the Beatles finding moments of joy. They land in New York for the Ed Sullivan Show, at the top of the charts and the top of their fame. Fans chasing them down Manhattan streets, fans balancing precariously on an airport roof, and one inexplicably holds a monkey. American optimism had been battered by JFK's assassination and the Beatles' arrival was a welcome respite. This joy became even clearer (and more vivid?) as McCartney switched to colour when they reached Miami. But before the colour, the songwriter in conversation with Stanley Tucci singled out seeing a worker he snapped while they were on the train – perhaps a mirror to his own working-class roots and family.  

But then there are also the more explicit self-reflections… A series that struck me were McCartney's self-portraits, looking in mirror, out of focus. McCartney said that his first thought was this was the National Portrait Gallery - at least they could be in focus! But then he realised they had a warmth, and a softness to them.  

Those of us who are not Beatles, or famous, also often live our lives out of focus, with blind spots, or a little dizzy from the storms around us and within us. Canadian Catholic philosopher Charles Taylor, before the selfie was invented, wrote about our self-perception in relation to the outside world, and that we are 'self-interpreting animals'.  

Since the eighteenth century we’ve lived with an orthodoxy that we understand ourselves through self-expression – that we ourselves are the ones to define who we are and how we relate to the world - even how we relate to ourselves. It’s so much the norm, it might seem confronting to question it, but in an increasingly confusing world, this is an increasingly difficult way to understand ourselves.  Whilst many of the Beatles' songs are about perception, King David also wrote in the psalms about our need for an external perspective: 

'You have searched me, Lord, 

    and you know me. 

You know when I sit and when I rise; 

    you perceive my thoughts from afar.' 

What we each need is a perspective on ourselves from the outside that is warm, soft, but also in focus. What if there was a perspective on ourselves free from blind spots, a precision lens that fully sees and fully understands the essence of who we are, and who we might be? Someone who sees the deleted photos, and yet is completely gentle and loving in how they see us? The way we truly understand ourselves is in relation to our Creator. God shows us both what is seen and unseen. Like in these photos, God is not fazed by the contrast of light and darkness, and provides a way out of the storm: 

'Search me, God, and know my heart; 

    test me and know my anxious thoughts. 

See if there is any offensive way in me, 

    and lead me in the way everlasting.' 

Review
AI
Art
Culture
5 min read

Art, AI and apocalypse: Michael Takeo Magruder addresses our fears and questions

The digital artist talks about the possibilities and challenges of artificial intelligence.

Jonathan is Team Rector for Wickford and Runwell. He is co-author of The Secret Chord, and writes on the arts.

A darkened art gallery displays images and screens on three walls.
Takeo.org.

In the current fractured debate about the future development of Artificial Intelligence (AI) systems, artists are among those informing our understanding of the issues through their creative use of technologies. British-American visual artist Michael Takeo Magruder is one such, with his current exhibition Un/familiar Terrain{s} infusing leading-edge AI systems with traditional artistic practices to reimagine the world anew. In so doing, this exhibition pushes visitors to question the organic nature of their own memories and the unsettling notions of automatic processing, misattribution, and reconstruction. 

The exhibition uses personal footage of specific places of renowned natural beauty that has been captured on first generation AI-enabled smartphones. Every single frame of the source material has then been revised, reworked, and rebuilt into digital prints and algorithmic videos which recast these captured moments as uncanny encounters. In this exhibition at Washington DC’s Henry Luce III Center for the Arts & Religion, the invisible work of the AI allows people to experience more than there ever was, expanding both time and space. 

Magruder has been using Information Age technologies and systems to examine our networked, media-rich world for over 25 years. A residency in the Department of Theology and Religious Studies at King’s College London resulted in De/coding the Apocalypse, an exhibition exploring contemporary creative visions inspired by and based on the Book of Revelation. Imaginary Cities explored the British Library’s digital collection of historic urban maps to create provocative fictional cityscapes for the Information Age. 

JE: You are a visual artist who works with emerging media including real-time data, digital archives, VR environments, mobile devices, and AI processes. What is it about the possibilities and challenges of emerging media that captures your artistic imagination? 

MTM: As a first-generation digital native, computer technologies – and the evolving range of potentials they offer – have deeply informed my life and art. Computational media not only opens different avenues for artistic expression but provides a novel means to recontextualise traditional artforms and histories of practice; its ephemeral nature is a particular draw. However, this also creates new challenges, especially in areas concerning preservation and access. I sometimes wonder if my art will still exist for future generations to experience in full, or if it will simply fade alongside the technologies that I’ve used in its production. 

JE: To what extent does Un/familiar Terrain{s} build on past exhibitions like Imaginary Landscapes and Imaginary Cities, and to what extent does it break new ground for you? 

MTM: Un/familiar Terrain{s} certainly arises from and expands on the artistic concepts of those past projects. The main difference is that each artwork in Un/familiar Terrain{s} is generated from a small sample of personal data (a scenic moment that I’ve captured intentionally), not digital materials gleaned from large public archives and online collections.      

JE: Do you find that working with images of the natural world (as is the case with this exhibition) as opposed to images of human-made environments (as you did with 'Imaginary Cities') leads to different approaches or inspiration on your part? 

MTM: My projects that explore constructed environments often reference principles of Modernist architecture and design whereas my pieces in Un/familiar Terrain{s} explicitly seek to dialogue with the long history of Western landscape art. The AI systems that I have used in their creation are leading edge but conversely, their conceptual references extend back to long before the onset of what we consider ‘modern’ art.  

JE: I've heard many artists criticise digital art in terms of degrading the principal tools and techniques of artists throughout history and those arguments would be made even more vigorously in relation to AI. In this exhibition you're enabling a conversation about the painterly effects you can create as a digital artist and those that can be achieved through AI, yet without leading us to one side or other of that argument. Is your vision essentially one of wanting to see the possibilities in whatever tools, techniques or technologies we have to hand? 

MTM: Absolutely. For me that’s one of the fundamental purposes of art. AI is unquestionably the most disruptive (and potentially problematic) technology affecting creative communities at present, but it’s just the most recent historical example. I imagine similar criticisms arose during the proliferation of devices like the printing press and the first photographic cameras. Such inventions clearly did not ‘degrade’ art, but they indisputably shifted its trajectory. 

JE: While your work is not expressly religious, you have engaged with theological themes and institutions as with Un/familiar Terrain{s}, which is on show at Wesley Theological Seminary in Washington DC. What do you think it is about your work and the ways you use and explore emerging media that enables such a dialogue to take place?  

MTM: I feel that many of the social and ethical questions raised by the emergence of transformative digital technologies are quite similar (and sometimes identical) to ones that have been traditionally posed by theologians. With that in mind, although the fields are quite different in many ways, at present there are some strange and compelling intersections. 

JE: From your experience, what can theological or religious institutions learn from a more engaged involvement with emerging media, particularly AI? 

MTM: Like artists, perhaps theologians can use emerging (and disruptive) media to not only expand possibilities for their work, but more importantly, to refocus their efforts towards areas that these technologies cannot presently (and will likely never) address. 

JE: Apocalyptic scenarios are often invoked in response to developments such as AI, the refugee crisis, populist political movements or the climate emergency. In De/coding the Apocalypse, you worked with emerging media to explore contemporary creative visions inspired by and based on the Book of Revelation. From that experience, what advice would you give to emerging artists wanting to engage with or invoke apocalyptic imagery? How might emerging artists live in the shadow of apocalypse or what have you noticed about our contemporary fear of modern apocalypses? 

MTM: Throughout history, visions of apocalypse have been consistently rooted in humanity’s prevailing fears. In the Digital Age these sit alongside our growing concerns about technologies that afford increasingly greater potential to create or destroy. Of course, artists should continue to reveal the deeply problematic (and potentially apocalyptic) aspects of new technologies, but they should also highlight their positive aspects to encourage the creation of “a new heaven and a new earth” that can be a better place for all. 

 

Un/familiar Terrain{s}, 30 May – 18 September 2024, The Dadian Gallery, Henry Luce III Center for the Arts & Religion.