Jennifer Anyan
My art and research practice is concerned with the styled image and engages in a critical dialogue with construction of personal identity and image. My practice is
interdisciplinary: ranging from drawing, styling, sound and image based work to writing academic research papers and reviews.
Previous work has allowed me to explore various aspects of identity construction, recently this includes the chapter: Boredom and Reinvention for the Female Gaze Within Personal Fashion Blogs in Twenty First Century Feminism: Forming and Performing Femininity, edited by Claire Nally and Angela Smith (Palgrave Macmillan: 2015) and a new series of artworks titled Embodied Memories, exhibited at John Hansard Gallery Central in 2012.
I am Project Leader for the Solent Stylist Research Collective based at Southampton Solent University and am also a member of the Fashion cluster.
interdisciplinary: ranging from drawing, styling, sound and image based work to writing academic research papers and reviews.
Previous work has allowed me to explore various aspects of identity construction, recently this includes the chapter: Boredom and Reinvention for the Female Gaze Within Personal Fashion Blogs in Twenty First Century Feminism: Forming and Performing Femininity, edited by Claire Nally and Angela Smith (Palgrave Macmillan: 2015) and a new series of artworks titled Embodied Memories, exhibited at John Hansard Gallery Central in 2012.
I am Project Leader for the Solent Stylist Research Collective based at Southampton Solent University and am also a member of the Fashion cluster.
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This research paper is constructed through the undertaking of practical research via observation and interaction as a method to explore the power of the gaze and the relationship with the Other in the Non-Place.
…a world thus surrendered to solitary individuality, to the fleeting, the temporary and ephemeral 1
Non places are typically identified as places that seem to exist everywhere and nowhere – trains, airports, stations and bus depot for example. My interest in the gaze within the Non Place is grounded in the concept that in a public place, where we do not know the others that surround us, we are more susceptible to erosion and recreating ourselves as a response to observing and being observed. Furthermore, I am questioning what constitutes the otherness of the Other (in Lacans’ terms; the site of the symbolic, that which cannot be clearly defined or fixed), as well as, aiming to define the moment when that otherness becomes eroded, creating a relationship or connection that impacts upon our sense of self.
The term ‘erosion’ is used to define how the essence of otherness might be worn away. This ‘erosion’ is linked to ideas of domination and control, through my behaviour in the moments documented I am actively gnawing away at what constitutes other; revealing a connection within the realm of the imaginary2 .
I am using the format of confession to explore the relationship between myself and the Other. Freeman (1993) says ‘the concept of the self is very much informed by time and place’ (Freeman, 1993 p 27, his emphasis) and that ‘[t]he concept of the self …hovers in the space between recollection and development’ (Freeman, 1993 p 48-9). I am associating this mental space with a real physical space (the Non Place of the train, station, tube and bus) by using that designated time and space, with all the experiential possibilities that it offers, as a place in which to reflect upon the self (myself) and the impact of experiencing the Other and the experience of being Other through my responses to my encounters that cause me to constantly rewrite myself.
1 a term defined by Marc Augé, Non-Places - an introduction to an anthropology of super modernity (Verso: London, 1992)
2 The realm of the Imaginary refers to Lacan’s theory of the orders of the Symbolic, Imaginary and the Real (Lacan 1979).
This research paper is constructed through the undertaking of practical research via observation and interaction as a method to explore the power of the gaze and the relationship with the Other in the Non-Place.
…a world thus surrendered to solitary individuality, to the fleeting, the temporary and ephemeral 1
Non places are typically identified as places that seem to exist everywhere and nowhere – trains, airports, stations and bus depot for example. My interest in the gaze within the Non Place is grounded in the concept that in a public place, where we do not know the others that surround us, we are more susceptible to erosion and recreating ourselves as a response to observing and being observed. Furthermore, I am questioning what constitutes the otherness of the Other (in Lacans’ terms; the site of the symbolic, that which cannot be clearly defined or fixed), as well as, aiming to define the moment when that otherness becomes eroded, creating a relationship or connection that impacts upon our sense of self.
The term ‘erosion’ is used to define how the essence of otherness might be worn away. This ‘erosion’ is linked to ideas of domination and control, through my behaviour in the moments documented I am actively gnawing away at what constitutes other; revealing a connection within the realm of the imaginary2 .
I am using the format of confession to explore the relationship between myself and the Other. Freeman (1993) says ‘the concept of the self is very much informed by time and place’ (Freeman, 1993 p 27, his emphasis) and that ‘[t]he concept of the self …hovers in the space between recollection and development’ (Freeman, 1993 p 48-9). I am associating this mental space with a real physical space (the Non Place of the train, station, tube and bus) by using that designated time and space, with all the experiential possibilities that it offers, as a place in which to reflect upon the self (myself) and the impact of experiencing the Other and the experience of being Other through my responses to my encounters that cause me to constantly rewrite myself.
1 a term defined by Marc Augé, Non-Places - an introduction to an anthropology of super modernity (Verso: London, 1992)
2 The realm of the Imaginary refers to Lacan’s theory of the orders of the Symbolic, Imaginary and the Real (Lacan 1979).