In reading Erich Auerbach’s analysis of a passage from Virginia Woolf’s To The Lighthouse, the Modernist attitude towards truth arises. This for me can be more simply described through a series of binaries.
Auerbach quickly notes that “inner processes” (529) dominate Woolf’s prose. This perhaps suggests that truth is not apparent, found in superficial observations, but resides in unseen, interior cogitations.
Woolf presents a mishmash of perspectives, seemingly from Mrs Ramsay, Mr Bankes, even Woolf herself. This recalls the painting which was shown in class, Woman with a Guitar by Georges Braque. As represented by Cubism, Woolf seems also to subscribe to the idea that truth is never a single perspective.
Statements made are indefinite, suggesting that truth is not clear-cut, nor fixed. Rather than finding answers, Woolf poses questions; questions themselves may be considered truth, without the need or the finality of answers. Also, feelings are prized over facts. Woolf suggests the reliability of feelings and personal thought, and throws suspicion upon hard, objective facts.
In general, the works that emerged out of the period reflect a radical breakaway from traditional methods of representation. There is no longer a fixed center, perspective or meaning to be found, let alone a proper solution or closure to the proposed issues, hence Auerbach’s suggestion that “there is often something confusing…hazy about them, something hostile to the reality which they represent” (p.551, “The Brown Stocking”). From Pablo Picasso to Virginia Woolf, the modernist artists seem intent to demonstrate an inherent sense of disorder and disunity in their works.
I find Gikandi’s interpretation of Picasso’s works and his use of the Black body to be particularly disturbing. ‘Picasso adopted African forms as a way of thinking through the limitations of the forms of representation favoured by the art academy, namely a sense of order, proportionality, and idealization. The African body formed the embodiment of disorder’ (P.462) In other words, underlying the great master’s artistic visions, were seemingly ethnocentric perspectives and a deeply ingrained European mentality that the Africans represent a state of being which was far from being rational or ideal. Their ‘otherness’ was being idenified and valorised in Picasso’s paintings as an antithesis to the Europeans’ understanding of themselves and the idea of civilization. In this sense, modernism operated as an high aesthetic art that continued to silence the African subjects, denying them their personal and authentic voice, and this further solidates their position and function as the ‘Other’ in the eyes of the Europeans.