X-T-See
Installation view at Galerie Grita Insam
Vienna, Austria
1997


Performance/Installation coincides with lecture presented at Universitat fur Angewandte Kunst in Vienna on The (Re-)Constructed Mirror.

The exhibition included the making of a 2.5 meter mirror "painting"
which consisted of hundreds of found and reclaimed shards of
mirror, that were then painted on the back with fluorescent paint,
and glued onto a thin wooden armature that hung against the wall.
After repeating the lecture at the gallery (a version of this is at the
bottom of this page), the work was (without warning) allowed to
fall from the wall, and immediately after the gallery lights were turned off, revealing the back of the glowing shards in the darkness. This was an attempt  to dramatize the philosophical "center" of the work itself, that is to say, that beauty is still a recoverable value in our world, but that it must be re-constructed from the shards of historical meaning in a continual process of breaking and remaking.






Installation View
Untitled (Mirror#2)
Galerie Grita Insam
Vienna
Mirror shards with fluorescent paint
@ 2.8 M x 1.5m
1997












Detail









Detail











Detail












Detail














Detail











Detail









            
Partial Text from Notes on a (Re-)Constructed Mirror
                                 
     Presented in Vienna, Austria   November, 1997

As a teenager growing up in the late Sixties, in suburban America, I had, like teenagers have always had, certain ways of speaking. I'm thinking specifically of certain words we used that while authentic at the time, have since become codified, and clichéd as stale emblems of that generation. Far out, psychedelic, cool, and even wow (uttered reverentially) stood in for the experience of being impressed, amazed,… (or simply stoned). In retrospect, though quaint by today's standard I think this vocabulary also exemplified a way of thinking (and seeing) that I miss, and still desire. We put up aluminum foil on our bedroom walls, hung our black light posters, plugged in the lava lamps, and cranked up the Hendrix. Looking back, I am convinced that, although unknowingly, those light shows, posters, and lava lamps recall a moment when the concept of the sublime was perhaps most alive as a living thing at work in our culture. Unconsciously, and supremely unaware we were paying tribute to ideas that Malevich or Mondrian would have understood. The transformative power of visual symbols aligned with a redemptive Philosophy of the Utopian Ideal.  



There is currently a good deal of critical interest surrounding the meanings and importance of those artifacts and signifiers that seemed to swirl around that peculiar cultural moment, which occurred some thirty years ago. While I am not interested in the redeployment of any signs associated with that time, I am still asking myself questions about how a way of looking at the world that was both intensely idealistic and oddly naïve, intensely retinal, and coolly conceptual could be re-imagined. 



The new works here,I suspect, are a response to those questions. I hope(d) to suggest that the act of looking into a deep ambiguous space can have both a physical and philosophical dimension. The optical pleasure of bright, shifting, colorful objects that allows for slow engagement is obvious, but what I also sought to replicate was that utopian dimension that I believe our culture, and painting once held. (I struggle to write that without recoiling). Fractured, but intact the act of looking could still communicate some larger message. The toxicity of these works would act as counterbalance to its other intentions. Beauty has its own meaning, but also hints of another moment when a deeper understanding of the world, and the viewers place in it, still seemed possible.


Peter Hopkins
Vienna
1997