HOLY SHINE

published in SSAW Magazine Spring/Summer 2013, p. 166-171

A conversation with Benjamin Shine about iconography, masculinity and Haute Couture. When Benjamin Shine and Riccardo Tisci met, two souls educed one idea and a metaphysical coalition was created. Shine is known for an unconventional approach to material, creating artworks that consist of ‘one-piece’ constructions. Famous for his delicate portraits, depicting iconic personae of (pop-)cultural, historical and political realms by elaborately folding, layering and constructing a single piece of transparent tulle. Adding depth and character with each fold, curve and technologic wave. His love for finest crafts and the manmade artwork re- echoes within the œuvre of Riccardo Tisci and his Haute Couture creations for the celebrated house of Givenchy. An echo so sharp and gloomy as confessional whisper in a gothic church. By applying the fragile principle of Shine’s craftsmanship onto selected menswear garments, the longing for (self-)decoration, allegedly perceived as sinful lust, finally becomes an eligi- ble choice for today’s man. Most consequently, Shine and Tisci chose one very symbolic subject for their joint predict: the portrait of the Madonna. Benjamin, what do you love most about the collaboration? Translating my tulle work into clothing with riccardo and the Givenchy team – it doesn’t get any better than that! By merging the worlds of religious iconography, sportswear and Haute Couture you created a ‘moving art- work’. Are you interested in the physi- cal ‘transportation’ and thus extended ‘visibility’ of your idea or more in the disruption of regular definitions of ‘garment vs. piece of art’? Certainly both are important elements. These pieces are as much about challenging the context in which they are presented as they are about the subjects they are exploring. What further meaning does the image of the Madonna bear for you personally, besides its cultural background? her image always evokes a sense of strength and fragility to me. This is a quality I explore throughout my tulle work. I find the relationship between strength and vulnerability particularly poignant, as it’s so prevalent throughout life. Is there a depiction of the Madonna that you particularly adore? Leonardo da Vinci’s ‘Study for the face of the Virgin mary of the Annunciation’. It’s an incredible drawing which I was mesmerised by when I first saw it at the Louvre. How do you feel in regard to the manipulation and therefore distortion of the portrait? I regard the manipulation as a literal manifestation of the image rather than a distortion. The inherent ambiguity acts to draw the viewer in, to make sense of what they are seeing and hopefully ignite a deeper emotional connection. Are the ‘saint’ and the ‘brutal’ two poles that attract each other? Yes, I would say this is often the case. however, there are those who are brutal yet believe they are saints – and worse, to some they are con- sidered such. It’s a question of be- lief... it’s a question of religion. Which role does ‘pain’ play within the chosen subject and its portraiture? I think there is most often an undercurrent of both pain and sor- row reflected in the image of the madonna. Within your body of work, the scale of folding and manipulation varies. Is this principle also applied on the Haute Couture garments? Over the years my technique has developed. Initially I was using very small pleats and as my confidence grew in handling the medium I discov- ered how to control more free-flow- ing folds. The works today incorporate several techniques, all of which are combined in creating these pieces. Which detail of human physiognomy attracts you most? The eyes. As the saying goes, they are the windows to the soul. In portraiture, they play an important role in conveying expression and bringing the portrait to life.

Which other body parts would inter- est you to be examined within the art of ‘portraiture’? I find hands are wonderfully expressive. I recently completed a large-scale installation of two elderly hands emerging from 50 metres of tulle. I think we are attuned to human emotion and can sense it in postures, gestures and the smallest of inflections that don’t even concern the face. I’m always interested in discovering other ways to explore portraiture. Is there a different approach and view on male respectively female portraiture? historically, there has been dis- tinct ways to convey masculinity and femininity. However, I tend to focus more on defining the individual’s presence within life’s fleeting nature, rather than any specific masculine of feminine overtones. Who is the perfect, ideal woman, man, human? Perfection isn’t something I really consider or evaluate in people. I think it’s the imperfections and im- balances that make people so interesting and individual. What strikes you most about the tech- nique of using one single piece of tulle to create a layered, 3-dimension- al ‘drawing’? I have a long-standing love of one-piece construction. I’m attracted by the sense of harmony and poetry these pieces imbue. I also like the challenge of pushing the limits to see what form or function can be achieved. Reviewing the boom of sportswear and boost of prints, texture and em- bellishment in menswear, one might assume the customer prefers a safe territory of known, established gar- ments like the sweatshirt and T-shirt. But then we choose clothes with daring details – an act to remain untouchable and virile, yet controversial? Can the Haute Couture sweatshirt be regarded as a soothing alternative that allows men to build a new masculinity? It’s an interesting point and the idea of a ‘new masculinity’ seems true. With such a desire for creativity in menswear, I think you’re right – it’s a case of retaining a masculine aesthetic but finding unexpected ways to add interest, without falling into an overtly feminine aesthetic. In that respect, I think riccardo’s bold decisions to marry my technique with menswear was visionary, as the pieces manage to retain a masculinity – even though they are haute Cou- ture, made from delicate tulle. Are men afraid to be perceived vulnerable? I think vulnerability has been associated to weakness, especially in relation to ‘the man’ as an image of strength. however, I think this has evolved where vulnerability reflects honesty, sensitivity and a respect for true emotion. Are you vulnerable? Yes and it’s something I rely on in order to create and think with sensitivity and passion. What is your softest spot, your Achilles’ heel? My family and those I love. Have you ever had your portrait caricatured at the street? Yes, and it was suitably unkind. What is the most radical piece of clothing you own, and which is the one you love to wear the most? I don’t own any radical piece of clothing. What is the true ‘love story’ behind your collaboration? I’d say this lies in the synergetic nature between Riccardo’s vision and my tulle work. There is a mutual love and respect for fabric and the endless possibilities it presents as a creative and expressive medium. And finally: Which ‘word’ comes to your mind when you look at the final result? ‘Amen’.

FASHION'S CASTRATION

published in ZOO Magazine No. 36, p. 104-105

In the world of menswear, the final castration has been repetitively proposed, attempted and is yet to be performed. Indefatigably, we are confronted with men in skirts or skirt-like derivatives. Still, it is consumed as a charmingly provocative but harmless proposal that does not ultimately demand or imply its actual realization. Editorial appeal is opposed to everyday relevance – and ‘feminine’ elements in menswear are consequently regarded as ironic or optional breakouts. In this context, ‘feminine’ means primarily designed for and established in women’s wardrobes, an adjective that will further reveal itself as descriptive but not necessarily obligatory. Fundamental for an exploration of ‘feminine’ versus ‘masculine’ codes in menswear is a rather subtle understanding: gender-negating concepts of clothing allow the transformation of one’s naturally-given sexuality through subtle nuances into new forms and identities. As a consequence, the combination of ‘female’ and ‘masculine’ results in a spectrum of ‘fashionable moods’. By re-using and re-contextualizing given principles, the male individual evokes different feelings. He is not dressing for appearance or status; instead, he is dressing for emotions. Once examining current tendencies and the most recent collections, the male image is wafting between two extremes: brutal masculinity and nonchalant romanticism. Tears What causally constitutes and hence enforces the possibility of men to express their emotions is the simple acceptance of emotions as such. They do exist and they can be expressed. Not only through facial expressions but subtle signals that are displayed by the choice of garments, the cut and shape of clothing. By choosing feminine elements, the silhouette becomes a substitute for tears, a mere representation of ‘his’ ability to cry. This new option liberates men from showing their sentimental side too bluntly. It’s a theory Rei Kawakubo evidently agrees on. Her Comme des garçons Homme Plus collection includes coats that are cut like robes, tightly cinched at the waist and loosely wafting around the knee. At first glance, we are confronted with the irritation of a female figure. After few seconds, the interpretation of a seemingly ‘transgender’ garment rapidly dissolves into the reality of a classic and well-cut coat. By adding such miniature ‘female’ alterations to the garment, Kawakubo emphasizes the ‘Homme Plus’ aspect of her menswear collection. In her world, ‘Homme Plus’ means added masculinity through added femininity. A similar approach towards gender’s tender decontextualization is expressed through the introduction of wide shorts that create a trompe l’œil skirt effect. Here, the exuberant use of fabric creates a three-dimensional, layered garment that remains masculine in its construction but feminine and soft in its final shape. Due to its hybrid character, the garment impedes gender identification: it is neither mal, nor female. Consequently, the wearer’s sexual identity is neutralized. In a further act of distinction, Jil Sander pairs the ‘skirt shorts’ with a white dress shirt, completed with neatly buttoned cardigans or sleek suit jackets. By doing so, she refers to established, almost conservative, icons of the classical male wardrobe and thus reassures the ‘male’ aspect of her proposal for a contemporary uniform. Her comeback collection introduces a ‘new suit’ for the ‘new (fear)male’ – a man with a sense for poetry and contemplation. This idea of a sensitive (fear)male is further propelled by the transgressive proposal of the men’s bra – as introduced by Romain Kremer for the power dressing empire of Mugler. It’s a collection motivated by the conviction that female codes in menswear are not only limited to dress or skirt shapes. Today’s man radically borrows and transforms established icons of femininity. Instead of focusing on an area below the waist, Kremer draws attention to the muscle-defined male torso.

Thin straps and triangle bandeau tops simultaneously cover and reveal the male chest. Bare skin comes into primary focus, staging men as objects of (sexual) admiration. While the archetype ‘bikini woman’ evokes memories of rural beaches and exotic dancing, the men’s bra places emphasis on a moment of futuristic space wars. An icon for male survival and an approaching apocalypse. While creating an almost destructive and asexual image, the untouched paradise becomes a destroyed world where codes are strategically reversed and reintroduced in a new context. This world is known as the world of fashion. War But the world of fashion is bipolar and gender’s decontextualization is not always tender. The poet who chooses small feminine details to express his sensibility is confronted with the rise of a new butch who uses the most direct feminine codes as a forceful tool to express emotions like volition, determination and respect. He is straight, ‘straightforwardly’ straight. Broad shoulders, a muscle-packed torso, tanned skin, strong jawline, an aggressive attitude... attributes that describe the archetype version of manhood. A hunter and protector who is defined by testosterone and adrenaline. Suddenly, these creatures, these almost mythological beasts, appear in knee-length, pleated skirts. An idea that, contrary to our expectations, underlines the fearlessness and harshness of its wearer instead of outing ‘him’ as a weak, soft-hearted mind. The skirt introduces an anti- logic. Its appearance is not registered ‘female’ at all. Just like an optical illusion, the original feminine garment tricks the beholder’s eye and perception. It seems the codes of dressing are not finite. A skirt is not a skirt. Worn by a woman, a skirt remains a skirt. Worn by the new butch, a skirt becomes a loincloth – the symbol of tribes, raw nature and endless wars. In the same way as the men’s skirt evokes images of bawling men fighting in an ancient battle of ideologies, it also questions our own ideology of dressing. And demonstrates that a garment is always more than its definition; it becomes what the wearer wants it to be. In our fictive gender war, Riccardo Tisci’s tribe joins forces with Rick Owens’ ethereal priests. Owens extends the radicalism of feminine codes into the dimension of historic mysticism. His concept of masculinity presents men in floor-length pencil robes. The dress is not regarded as a decorative, figure- hugging artifact of feminine seduction; instead, the robe refers to symbols of power and leadership. Its use refers to ancient historic cultures and the dress codes of emperors. The robe signalizes that ‘he’ is an owner of truth, a voice to be heard and to be followed. Thus, the men’s dress underlines the iconization of its wearer instead of negating his powers. By choosing the anti-masculine, the principle of castration is being reversed. While the new butch succeeds in his fight against predetermined gender, it does not happen without consequences. Yohji Yamamoto’s men wear the most delicate and rich silk skorts, but after carefully inspecting the wearer’s face, one becomes aware of the fact that this man is beaten. Scars, scratches and traces of blood mark his physiognomy - demonstrations of survival and a materialization of masculine clichés. The overall message is a message of duality: A real man is facing real opponents. While we are unsure of the individual conflict, motives and past, the clothes clearly proclaim the conquest of the opposite sex. As a result, fashion’s castration is not an abstract or temporary proposal; it is a man-made choice. And this choice is demanding sacrifices.