Review
Attention
Culture
5 min read

Seeing slowly takes time

In a culture of immediacy there’s a lesson to be found in the art of Georgia O’Keeffe. Alex Hughes reviews a recent exhibition of her work.

Alex Hughes is Archdeacon of Cambridge in the Diocese of Ely.

A corner of an art gallery displays three pictures to one side and one to the other.
The Museum of Modern Art New York's Georgia O'Keeffe exhibition.
MoMA.

Over the past few months, the Museum of Modern Art in New York hosted a gorgeous exhibition devoted to the work of Georgia O’Keeffe (1887-1986). The exhibition’s title, “To see takes time,” comes from an account O’Keeffe gave of her creative impulse: 

‘Nobody sees a flower — really — it is so small — we haven’t time — and to see takes time, like to have a friend takes time. If I could paint the flower exactly as I see it no one would see what I see because I would paint it small like the flower is small. … So I said to myself — I’ll paint what I see — what the flower is to me but I’ll paint it big and they will be surprised into taking time to look at it.’ 

Despite O’Keeffe’s hopes, studies have shown that the average attention visitors give to gallery exhibits is between 15 and 30 seconds. Veteran art dealer Michael Findlay laments this attention deficit and urges the discipline of ‘seeing slowly’. Findlay argues that the best way to look at art is to strip away much of what we think we know or have been taught to think about it, and then give time to our eyes to search and absorb what they can see, and to our hearts and minds to experience and assimilate its effect. This parallels O’Keeffe’s process of patient looking, returning to the same subject again and again, to discern and refine whatever qualities seem most significant and worthy of depiction. 

It isn’t necessary to enumerate the contemporary contextual pressures and tendencies that militate against seeing slowly; suffice to say that we are immersed in a culture of immediacy, which expects the payoff from any investment to be quick and obvious. Not only does this affect our ability to appreciate art, but it also goes against much spiritual wisdom from the world’s religious traditions. Certainly, the Christian tradition of prayer would agree that to see spiritually takes time, like to have a friend in God takes time.  

All seeing is a matter of relationship, as John Berger wrote in a groundbreaking study of visual art:  

‘We never look at just one thing; we are always looking at the relation between things and ourselves.’  

Berger was particularly concerned about the way in which the ‘male gaze’ views the female form - an insight of enduring, urgent importance, which can be broadened to highlight the different characters of relational looking. In this regard, Martin Buber made a helpful distinction between an ‘I-It' mode of seeing, in which individuals treat others as objects, reducing them to mere things or instruments for their own purposes, and an ‘I-Thou’ mode, wherein people engage with each other as unique and sacred beings, recognizing the other’s inherent worth and treating them with reverence and respect. 

Simone Weil offered an allied perspective on the dignifying quality of a certain kind of seeing - ‘Attention is the rarest and purest form of generosity’ - and went even further: 

‘Attention, taken to its highest degree, is the same thing as prayer. It presupposes faith and love. … Absolutely unmixed attention is prayer.’  

Weil’s writing is rich and seminal but also somewhat gnomic. What are the faith and love implied by attention, and how do they link to prayer? She doesn’t spell this out, but we might take a cue from Berger’s observation that,  

‘We only see what we look at. To look is an act of choice.’  

Choosing to look at one thing rather than another is part of the generosity of attention. Of course, people may choose to look at anything, for any number of reasons; but the kind of slow seeing advised by O’Keeffe and Findlay seems to presuppose a valorisation - a decision or intuition that the subject in view is worth giving time to. There is a determination in this kind of seeing to seek the kind of presence that gives space for a true and authentic encounter: an ‘I-Thou’ connection. The fulfilment of this hope cannot be known in advance, so it is like an act of faith, and the impulse seems much like the desire of a lover. 

In a discussion of the detailed painting of some flowers, which are a very minor element in a much larger canvas, Alain de Botton remarks on the artist’s great care and devotion to the depiction of every detail, as if he has asked each flower, ‘What is your unique character? I want to know you as you really are.’ For de Botton, ‘This attitude towards a flower is moving because it rehearses, in a minor but vivid way, the kind of attention that we long to receive from, and which we hope to be able to give to, another human being.’ 

Though de Botton is avowedly not religious, his account of a human longing for attention, which others have elucidated in terms of a dignifying and deeply satisfying form of connection, resonates with what is often said by people of prayer. 

There are different forms of Christian prayer. Patterns of speaking to God in words of praise, confession, petition and thanksgiving are fairly well known, but there are also practices that respond to the biblical summons: ‘Wait for the lord … and he shall comfort your heart’; ‘Be still and know that I am God’. These Christian practices overlap with the meditative and contemplative traditions of other religions, and also feed into the emerging areligious exercise of mindfulness. It would be false to say that the aims and ends of different traditions are identical, but they offer a collective invitation to try a different way of seeing – a way of seeing that can help us to transcend the ‘I-It’ perspective, characterised by a sense of detachment and a focus on utility, and to move towards the cultivation of meaningful, mutual connections and a sense of interconnectedness with the world and other people … and perhaps with God too. 

 

References 

Elizabeth Turner and Marjorie P. Balge-Crozier in Georgia O’Keefe: The Poetry of Things (1999) 

Michael Findlay, Seeing Slowly: Looking at Modern Art (2017) 

Peter Berger, Ways of Seeing (1972) 

Martin Buber, I and Thou (English translation, 1937) 

Simon Weil, First and Last Notebooks (English translation, 1970) and Gravity and Grace (English translation, 1952) 

Alain de Botton, Art as Therapy (2013) 

Review
Books
Culture
Language
Romance
6 min read

Jane Austen‘s most excellent fan club

The very fine authors who draw inspiration from Jane.

Beatrice writes on literature, religion, the arts, and the family. Her published work can be found here

A book cover with a handwritten title that reads: Jane Austen volume the first
Paolo Chiabrando on Unsplash.

250 years after Jane Austen’s birth, her stories are still an incredibly significant part of our culture. The annual Jane Austen Festival in Bath is gearing up to be bigger than ever; Winchester Cathedral is set to unveil a new statue of Austen later this year; and – perhaps most controversially – Netflix has announced yet another adaptation of Pride and Prejudice.  

Historically, there’s been an overwhelming focus on two elements of Austen’s writing: the Regency setting, and the romance plots. There’s nothing inherently wrong with enjoying these two aspects of her novels. I know I do. But this comes at the risk of underestimating the richness of Austen’s literary legacy. The internet is littered with listicles and blog posts in the format of ‘What to Read Next If You Love Jane Austen.’ Some of these lists will point you to other nineteenth-century literary classics. Others will home in on the romance element, recommending Helen Fielding’s wildly successful Bridget Jones’s Diary, Georgette Heyer’s Regency romances, or even Julia Quinn’s Bridgerton series.  

I’d like to share with you an alternative and more eclectic list of books that I’ve fallen in love with as a lifelong Austen fan. Only one of these books is set in the Regency era; some have a romance as a major part of the plot, others don’t; some share Austen’s realistic writing style, one borders on magical realism. But I think each of these novels or authors brings out a fascinating and often overlooked aspect of Austen’s literary inheritance.  

Anne Brontë’s The Tenant of Wildfell Hall (1848) 

Austen is regularly compared to Charlotte Brontë, who famously wrote Jane Eyre, but I think her younger sister Anne is a fairer comparison. Writing only a few decades after Austen’s death in 1817, Brontë’s style is closer to Austen’s realism than to her own sister Charlotte’s use of gothic tropes and supernatural themes. Like Austen, in The Tenant of Wildfell Hall – as well as in her other novel, Agnes Grey – she focuses on simple language and engaging dialogue. Austen and Brontë also share a deep concern for female education. In several of her novels, notably Pride and Prejudice and Emma, Austen critiques the reality that many young women from middle-class and upper-class families were being taught to value ‘accomplishments’ like dancing and singing over any other form of education, with the aim of attracting a rich husband. Similarly, in The Tenant of Wildfell Hall Brontë’s heroine Helen criticises society’s belief that boys and girls should be educated differently, with boys being taught about the dangers and vices of the world, and girls being kept in ignorance of them. Helen thinks that this attitude makes girls more vulnerable to suffering and disappointment; I suspect Austen would have agreed. 

Barbara Pym’s Excellent Women (1952) 

Now somewhat forgotten, many of Pym’s stories are considered ‘novels of manners’, that is, novels that detail the costumes and values of a particular sphere of society at a particular time in history: in Austen’s case, the middle and upper classes in Regency England; in Pym’s case, the parishioners of a typical Anglican community in post-World War II London. Like Austen, Pym’s writing style is incredibly witty, and both writers favour everyday stories about ordinary people. In fact, Pym took the title Excellent Women from a phrase used by Austen in her unfinished novel Sanditon. These so-called ‘excellent women’ perform seemingly unheroic, small duties for others, the kind that may well go unnoticed, but which are often indispensable in small communities. In Pym’s novel, the first-person narrator, Mildred Lathbury, spends her life between working at a charitable organisation and helping and helping the priest at her local Anglican church. Mildred’s work is often taken for granted, much like the heroine of Austen’s Persuasion, Anne Eliot, whose family are remarkably ungrateful for all the ways in which she eases their burdens. Novels like Pym’s rightly celebrate the quiet bravery of the women who devote their lives to serving others.  

P. D. James’ Death Comes to Pemberley (2011) 

Detective fiction is not the first thing that crosses my mind when I think about Jane Austen. And yet, in a 1998 talk to the Jane Austen Society titled ‘Emma Considered as a Detective Story’, novelist P. D. James made a compelling case that Austen should be considered a precursor to the genre. James argued that a detective novel isn’t defined by the discovery of a murder (nobody dies in Dorothy Sayers’ acclaimed Gaudy Night, for example), but by the unveiling of a mystery. In Emma, Austen scatters clues for us readers along the way but withholds enough information as to keep us – and Emma herself – in the dark. When it’s revealed that Jane Fairfax and Frank Churchill have been lying to hide their secret engagement for the entirety of the novel’s timeline, Emma realises how much she’s been deceived, and it’s this theme of deception that really links Austen’s novel to the detective genre. Yeas after her talk, James ended up writing a detective fiction sequel to a different Austen novel, Pride and Prejudice. Death Comes to Pemberley takes place six years after Elizabeth Bennet and Mr. Darcy’s wedding. A man is found dead on the grounds of Pemberley and Mr. Wickham is the prime suspect. I won’t say any more. It’s my favourite retelling of an Austen novel. 

Kazuo Ishiguro’s The Buried Giant (2015) 

The Buried Giant tells the tale of a Briton couple, Axl and Beatrice, as they set out on a quest to find their long-lost son in a post-Arthurian England where people struggle with the loss of long-term memories. Ishiguro blends a very realistic portrayal of the relationship between a married couple with magical elements such as the presence of a dragon whose breath causes forgetfulness. On paper, this is also not an obvious recommendation, yet memory is a crucial theme for Austen. Persuasion is centred around Anne Eliot’s memories of her broken engagement to Captain Wentworth, which simultaneously bring her happiness and suffering. Mansfield Park’s heroine, Fanny Price, has an equally complex relationship with her past. She often she misses her childhood home, yet part of her is glad that she was taken to be raised by the Bertram family at Mansfield Park, a place which she loves in spite of painful memories of being mistreated by her Aunt Norris. Fanny thinks of memory as the most wonderful faculty of human nature, as it can be at times incredibly ‘retentive’, at others ‘bewildered’ and beyond our control. Ishiguro would surely agree, as that’s precisely what The Buried Giant is about: the ways in which memory can both fail us and yet give us hope, recall suffering and yet brings us closer to those we love. 

 It’s hard to overestimate Austen’s impact on the literary world. And while she’s sparked a revival in literature set in the Regency era, it’s also fascinating to see how she’s influenced writers working in seemingly very different genres from her. Anne Brontë’s novels may be darker in tone, but they show very similar concerns to Austen’s, especially when it comes to virtue and education. Barbara Pym wrote Excellent Women over a century after Austen’s death, yet shared Austen’s interest in highlighting the joys and sorrows of ordinary life. P. D. James found inspiration in Austen despite her own background being in detective fiction. And Ishiguro, despite writing novels ranging from dystopian science fiction to magical realism, has mentioned Austen as an inspiration.  

If you’ve already read all of Austen’s novels, read them again – no one writes quite like her. But once you’ve reread them all, why not try one of these novels next? They may illuminate a side of Austen’s writing that you’ve missed before. 

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