Foreword
On gesture

Foreword: on gesture

Anne Boyer

I was a child at hand-level in a world of important hands. The hands were always reaching toward the sewing needle, the platter, the cigarette, the coffee cup, the piano keys, the mess, the infant, the sick person, the corpse. These hands extracted tiny, troublesome things – splinters, burrs, insects. They held onto hoes, plucked feathers, wrote letters. They ironed. They mended. They arranged. They pinched the arms of the child – me – who was bored and restless in the country church. They detangled and plaited, cut and set hair. The opposite of a still life was women’s hands.

‘Thought’s object,’ as Lisa Robertson once wrote, ‘is not knowledge but living.’1 The hands I knew were bright like this. Gesture was a countermeasure to any deadness of form. It was more articulate, more energetic, and more complex. I remember being bewitched by the hands of a skilled typist at work. The typing itself had music; the business letters she typed did not. I learned to thread the needles for grandmothers and great aunts so I could stay by their sides as they stitched. I do not remember what they made but cannot forget the motions of their hands as they made it.

These hands also cleaned the houses of others, harvested in the fields of landowners whose faces were too distant to ever know. How we – how I – was taught to imagine the hands of the idle rich: those were the hands that hoarded, with unconscionable greed, the life and labour of others, and through it, the common world. If those hands appeared cleaner than our hands, this was cruel irony, and why what we knew with our eyes alone was not to be believed. The relentless motion of the hands around me acted this intelligence out across day spans and lifetimes. This was gesture against perdition.

It was these hands, mostly, that brought what I knew of beauty into being. This beauty they made was not for the bosses and not for the regime of property and not for husbands and only sometimes for God. They picked sand plums from the wild spaces, arranged weedy gayfeather and sunflowers in jars. They opened curtains to let in the light, set the table with pink glass, covered (it seemed) the entire surface of the world – coffee table, pillowcase, church altar, apron, grave – with flowers and images of flowers.

The clean delineation of gesture from action does not hold. Has anyone ever understood what it means to cover everything in flowers? Is this a gesture or an act? Is it empty or full? It seems that someone is always doing this, at least everywhere there are flowers, and graves, and altars, and tables, and has for all of time. It is the total quantity of this motion – and all the others of epic scope in daily life, all that is done by many hands – that becomes its own quality.

Gesture has a choral form. It is the persistent, collective insistence of life itself in its ongoing performance, one that perseveres despite what is so often against it. It refuses to honour or even, sometimes, to recognise, the unworkable and cruel divisions of the systemisation that cut the hand – and women’s and workers’ hands, especially, the kind that are both practical and expressive – from the way we make significant meaning of the human world. It is possible to both do what is required of us – by custom, necessity, or love – and while doing so, represent to each other something important about the world, or, as György Lukács wrote: ‘The gesture: to make unambiguous the inexplicable, which happened for many reasons and whose consequences spread wide.’2

Notes

1 Lisa Robertson, Occasional Work and Seven Walks From the Office for Soft Architecture (Vancouver: Clear Cut Press, 2003), 16.
2 György Lukács, ‘The Foundering of Form Against Life: Søren Aabye Kierkegaard and Regine Olsen’, in Soul & Form, eds John T. Sanders and Kate Terezakis, trans. Anna Bostock (New York: Columbia University Press, 2010), 46.
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Gestures

A body of work

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