Dishclout, The Human Duster

My 'Dishclout' costume, before and after the performance on Primrose Hill. Photos by Matthew Cowan. And more photos of the procession, by Mat Webber, can be seen on Flickr.

On Hallowe’en, Sunday 31st October 2010, I took part in ‘The Second Annual Disguised Procession.’ It consisted of a group of disguised and costumed artists, musicians and dancers led by Matthew Cowan. The procession began from the top of Primrose Hill at 4.15 pm, moving through the park and nearby streets to end at Cecil Sharp House and the Hallowe’en Music Fair.

I created my costume for the procession entirely from dusters, dish cloths and dirty rags. I processed, and later performed, as 'Dishclout, The Human Duster'. My garment was inspired by my collected pile of old cleaning cloths, and also by the people I’ve seen on the streets dressed in clothing they’ve cobbled together from scraps, rags, plastic bags and other found remnants. These people can be seen on the streets of London, and elsewhere, often ignored, invisible, detoured around – or moved on. They are a locus for our fears of dirt and the abject. Their clothing is an abhorrent and dejected vestment, which manifests and is expressive and absorbent of the deprivations, resources and particularity of the wearer. These ‘dirty people’ make the fissures of society tangible; they and their clothing live in the cracks: for which they are deplored or ignored. I created a persona and costume which took on the role of ‘the dirty,’ in which I literally took on the dirt – confronted it, absorbed it, carried it – I was a vessel for the absorption of dust, filth and distress. My intention was to ‘be the dirty’, but reveal the dirty as the cleanser, as the necessary or inevitable counterpoint to the clean. I appropriated the name ‘Dishclout,’ an old insult for a female servant, as a character who performed a function, a ritual, of accepting dirt, of taking it, revelling in it, of bearing its burden – and of cleansing – a function on behalf of ‘the clean,’ however separate or incomprehensible they might see me as.

I stitched together dozens of yellow dusters, blue jay cloths, white dish cloths and thick white floor cloths to create a dress-come-coat-come-cloak, of draped, striated, folded and layered pieces. Each stitch was a cross, like a suture, a crossing-out, a kiss, or the most basic element in the sewing-mending-making repertoire. I added a head dress, of the same draped cloths, flowing into my shoulders, hanging about my face like a semi-religous or antique costume. A dust mask across my face completed the disguise and held the head dress in place. The garment had arms like wings, wide and flowing, with feathery ends. It was soft, warm and comforting. I thought of the homeless people I’ve seen in their creations, and the rationale of their construction, the living that caused and allowed such garments to come into being, and wondered how the people thought and felt about wearing their clothing.

The procession-proper did not begin until all the disguised participants reached the top of Primrose Hill. But to reach that point we walked from Cecil Sharp House, through the streets and park to the waiting audience. This was an opportunity to inhabit the clean, soft, flowing garment. I walked in time to the ringing of ‘The Bell Man,’ my arm-wings swooshing beside me as I stepped slowly, and enjoyed the anonymity of my entirely concealing costume. I had already been asked ‘Are you a cleaning monster?’ replying ‘No. I am a human duster.’ The procession included a man dressed in a suit covered in bells, even his face; a woman dressed in dead flowers; a trio of female Morris dancers with a gallows held aloft, upon which several Goth-Barbie Dolls were hung; a Knight/Butcher; and a couple in stately Victorian attire with a platter of Black Pudding carried before them...amongst others.

At the top of Primrose Hill is a small round, flat, summit, tarmacced, and edged with muddy puddles and strips of mud, after the recent rain, before the grass begins again and rolls away down the hill. The view looks over all of London, spectacularly laid out before you, with a sense of air and separateness from the city; a perfect place for the Hallowe’en procession to begin. After a couple of performances by other participants of the procession, I began my performance. I walked to the edge of the tarmacced summit and found the first puddle. I dropped to my knees and crawled straight into it. I crawled through it and out the other side. My knees and hands were immediately wet and dirty. I felt the wetness of the dusters and dish cloths as they began to absorb water and dirt, and cling to my body. I noticed the change in temperature as I was exposed to the substances of dirt, the substances close to the ground. Immediately that I began my performance, as I was told later, all the dogs stopped moving and stared at me, then all the people too - wondering what was going on, what was wrong. I crawled a little along the grass, following the circular edge of the summit, and found the next, and deeper, murkier puddle. I realised before plunging in my hands that the dark colour of this puddle would disguise any shit or sharp objects within it; and surely with all these dogs and people there could be all manner of vile content? I placed my hands in, dragged my legs and the wettening costume with me, and squirmed onto my belly, full front into the dirty water. I dragged myself out of the other side, pulling with my hands.

Moving across the grass, I reached an open area of mud, where I dug in my nails and dragged the heavy weight of myself and the soiled costume through the dirt. A man’s boot protruded near my face, and his voice said ‘Lick my filthy boot, you slime.’ I continued. I saw the hill dropping away, and realised the city vista was now to my right. I continued in my circle, glimpsing only feet and catching scraps of sound. I was isolated from the group of the procession and its audience, not knowing if I was watched, unwanted, unseen, ignored or rejected. I was below the level of eyes and engagement, in my own world.

Half way through my performance I began to feel a sense of the weight of dirt, of my dirt, of others’ dirt. The garment was fulfilling its role; it was mopping up, rubbing down, gathering the dust and dirt. And it hurt me, I felt tired and heavy and drained. Yet I also felt a sense of indulgence, of a kind of filth laden ecstasy. I revelled in the freedom to be dirty, to soak it all up. I rolled over, from my front onto my back and onto my front again. I began to enjoy, or if not enjoy, to accept the dirt. My costume flapped and slapped and dragged and clung to me. It was being transformed by the performing process. Its wearing was fulfilling the Dishclout role. I wondered, who am I? What am I underneath? Am I abject? I paused to adjust the head dress, to brush hair and mud from my eye. It was still a dress, and dirty as I was I wanted to look my best. A pair of feet arrived suddenly in view, handing me a small object and saying ‘You dropped this’: my asthma inhaler, secreted in the waistband of my undergarment I had thought. With that gesture I realised – I am a person, not just a garment.

I continued slithering, then more crawling, and found myself at eye level with a crouching photographer. I was aware of the cameras around me, pointing, looking, capturing, and assumed a level of interest and focus upon my actions. It reinforced my sense of separateness: inside the face-covering garment, the layer of grime and weight of wetness, I was hidden, absent perhaps – only the external, the dirt absorbing dress, was present to the world. I completed a circuit of the muddy perimeter of the top of Primrose Hill, inhabiting every movement of the crawl, drag, slither, flap, tangle, dust and clean. I rose to my feet, the garment soiled and heavy with it, draped and clinging to my body, and walked back into the assembled crowd.

The procession then began from Primrose Hill, downwards to Cecil Sharp House. I wanted to whirl and twirl like a dervish, a dusting machine, in my newly transformed dirt-laden-duster-dress. I restrained myself and walked and swished to the clanging of The Bell Man, stepping slowly with the rest of the procession. I wanted also to walk all the way home in my garment, through the city, unknown and unrecognizable, to see how I was seen or unseen. But the wet, cold and weight of the garment drew me to stay at the procession’s destination, Cecil Sharp House, for warmth, hot water and comfort. When I washed I found mud all over the front of my body, right through to my belly, face and finger nails, despite the covering of the costume. I was loath to relinquish the freedom of ‘Dishclout,’ my anonymity and permission to be in the dirt – but felt too the tiredness and strain of bearing the weight of the dirt, and a strong impulse to be clean.




Dishclout, The Human Duster crawled on her hands and knees before slithering on her belly in the puddles and mud around the top of Primrose Hill.


The Bell Man, a performance by Matthew Cowan, took place at the top of Primrose Hill.





The disguised processioners circuited the summit of Primrose Hill, then walked off down the hill in single file.



Photos by Mat Webber

Hallowe'en Disguised Procession

On Sunday 31st October I will be taking part in 'The Second Annual Disguised Hallowe'en Procession,' beginning from the top of Primrose Hill at 4.15 pm and ending at Cecil Sharp House. The procession will consist of a group of disguised and costumed artists, musicians and dancers led by Matthew Cowan, and will lead to the Hallowe'en Music Fair at Cecil Sharp House.

I will be processing as 'Dishclout, The Human Duster'. I will be wearing a garment made entirely of dusters, dish cloths and dirty rags. The garment is inspired by my collected pile of old cleaning cloths and by the cobbled together clothing of the people who dress in plastic bags, rags and remnants, the dirtiest people who take on the dirt and fall through the cracks.

I will soak up the dirt
Rub it off, wipe it down
I will carry the dust
Dish the must
Miss the dust
Dish the must

Please feel free to come and join the beginning of the procession, in costume if you feel inclined, at 4.15pm (it's the first sunset after the clocks go back).

The procession is free and open to the public. To gain access to the music fair at Cecil Sharp House, you will need a ticket, available via the following websites:

The Wheel: Hallowe'en Music Fair

The ICA

Dishclout*
Over a period of several days I heard and read various reports about an incident where a Member of the European Parliament, Nigel Farage, insulted the President of the European Council.  The reports converged on their facts, and did not generally go into great detail or analysis, merely reiterating the same basic points.  The reports detailed that Mr Farage was the former leader of the UK Independance Party, and the man he insulted, Herman Van Rompuy, was formerly the Belgian Prime Minister; his nationality being a fact which featured in the specific attacks Mr Farage made.  The incident occurred in the Chamber of the European Council on the occasion of the new, and first ever, Permanent President's inaugural appearance.   Mr Farage made a speech in the Chamber to the assembled European Council members during which he directly addressed the President and made a series of personal and political attacks upon him.   This event has been reported as 'an attention grabbing outburst'  and an attempt by Mr Farage to get thrown out of the European Parliament, thereby martyring himself and garnering press coverage to raise his profile before standing as an MP in the forthcoming UK general election.  Whether or not this is true is unclear, but it was reported that previously Mr Farage had made other outrageous comments in his speaches, which did attract extensive press coverage.  Snippets of the speach were replayed on the radio, internet and television, and transcribed in the newspapers.  The portion of his speach which particularly caught my attention was the opening tirade, which prefaced a slew of more general and perhaps predictable personal insults and criticisms around Mr Van Rompuy's alleged lack of identity or substance.  The insults began thus: 'I don't want to be rude, but really, you have the charisma of a damp rag and the appearance of a low grade bank clerk.  And the question that I want to ask, the question that we're all going to ask, is, who are you?'  
    A BBC radio correspondent, Jonny Dymond, reported that at this point in the speach there was an audible pause as the numerous interpreters at the council attempted to translate the word 'damp dish rag' into the twenty or so official languages spoken there.  Being an unexpected and unorthodox word in that context, and one which did not necessarily have a direct equivalent in every language, this translation took some moments.  Having listened carefully, however, to that section of the speach, I cannot hear the phrase 'damp dish rag', nor the pause for translation; what I do hear is the words 'damp rag' and some muffled background noises of possible dissaproval and confusion.  I presume that the journalist deliberately creatively mis-reported the phrase and its reception in order to better facilitate his story.   The correspondent used the occurrence as a basis for a lighthearted and mildly humourous investigation of various translations of the phrase - into French, Spanish and Dutch, (taking the opportunity to insult the Dutch language along the way for its unpleasing sound.)  His translations, and their lack of complete fit to the English, revealed how the particular cleaning ritual and purpose of a cloth in a particular country frames the word for it - thus in Dutch the translation he offered, and the closest he could find, was for an all purpose cleaning cloth, which would encompass cleaning of the floors.  Of course in English no one would use the same cloth  - a dish cloth - for cleaning both dishes and floors.  And I presume nor would they in the Netherlands; so here is a problem with how to translate the word, or, of how dirt and cleaning is demarcated by language. 
    I looked up the translation of dish rag in German, Spanish, Italian, Portuguese, French, Swedish and Dutch; or rather of dish cloth as that was the less exaggerated version of the word, and was the one Mr Dymond seemed to be talking about - and I discovered there are variants of the translations within many languages.  These variations are consistent with the slippery idea of what a dish cloth is that the correspondent had highlighted; even in English the meaning of the phrase is open to shifts and misplacement.  Interpreting the phrase revealed concepts about the performance of various domestic tasks, how a cloth may be used, whether that equipment merits a name of its own, and which practices have the overtone or common usage of an insult.  When I had first listened to the correspondent's story a damp rag had meant a 'dish cloth' to me, but one which, by the subtle alteration of its name, had been made more sullied and limp for the purpose of an insult.  I had in mind an ordinary dish cloth, of the kind with which one would 'do the dishes', (somewhat anachonystically, as these days people tend to ‘do the washing up' and use a sponge or a brush of some kind - only the older generation use a dish cloth); I thought too that the word might also, mistakenly, refer to a tea towel for drying the dishes, with which a dish cloth could be confused.   I had been led by the story to interpret damp rag as damp dish rag.  Without this prompting I would have understood damp rag as literally a damp rag, and meaning something more along the lines of any cloth used for the purposes of cleaning the kitchen or bathroom, a cloth that is greyed and worn with use, possibly having been cut from a piece of old clothing in the first place, and which is used primarily for cleaning the floors, though also for any other eclectic household need, but not for the jobs that require a more hygienic finish, such as cleaning dishes or eating surfaces.  Such a cloth is likely to be found in a cupboard under the kitchen sink, and to be left there in a dampened state.  Plain damp rag, it seems to me, is a far more insulting insult to be levied at the President than damp dish rag, or dish cloth; it is a dirtier and more limpid cloth, used for ill-defined and fouler tasks.  The correspondent’s interpretation and flight of whimsy, constructing the rag as more of a genteel article for doing the washing up, at least in English, had perhaps lessened the impact of Nigel Farage’s attack.  Either way, damp, dirty, or less so, the correspondent’s interpretation of the rag had led to the meaning of Mr Farage's specific insult being filtered, skewed and altered.
    Lavette; torchon (French)
    Bayeta (Spanish)
    Keukenhannoek; vaatdoek; droogdoek; theedoek (Dutch)
    Geschirrtuch (German)
    Strofinaccio (Italian)
    Pano de prato (Portugeuse)
    Disktrasa (Swedish)
*NB. Dishclout: a derogatory name for servant girls in the eighteenth century.

Digging Performance

On Saturday 11th September 2010 I performed a ritual of reading, digging and burying. The performance took place in Queen’s Wood, London, as part of ‘Cut Back,’ an exhibition of site specific and performance art.















At 5pm I began the ritual, starting in the main clearing of the wood. I walked out of the clearing followed by a small group of people. I walked slowly but purposefully to discover the first site where I would dig. I took with me a pamphlet which I had made - A pamphlet of extracts from ‘Body’ A Book about the Traces and Manifestations of Time, Memory and Loss. It contained a selection of texts from my book, Body, which I had chosen specially for the digging performance.

Queen’s Wood is covered by a thick spread of tall, mature trees, as well as shorter scrubbier bushes and foliage. The ground is therefore mostly plant-less soil, topped with tree debris or sprinkles of grass. It has denser more impenetrable areas of shrubbery and trees, as well as more stately or preened areas. It is criss-crossed with managed tarmacced paths, as well as foot worn paths made by human traversal.

I chose a spot of ground beneath a canopy of large trees. The ground at this first spot had a light surface covering of shards of bark – I tested it with my toe to see how hard the surface was. I read aloud from the first page of my pamphlet – the passages were Re-Use, The Other Jonah and the Real Marion, Eveline Wesson, and A Solid Piece of Geography. I read volubly, looking at the page, and only occasionally glancing to catch a glimpse of whether anyone was listening or standing nearby. I had the sense of being watched. A small group of people stood close to me, quietly listening and watching. At the end of the passage of text I bent down to the ground, crouching, then kneeling, and began to dig with my bare hands. I scraped into the soil, which was cool and moist. After a few scrapings the black soil was pushed deep under the plates of my nails. I continued digging until I had created a shallow hole. Then, I tore off the first page of the pamphlet, from which I had just read; I folded it twice and placed it in the hole. I then covered over the hole and formed a small mound on the site with the loose earth. Excavated earth never exactly fits back into the hole from which it came; it always has a slightly larger volume. Thus I was able to create a marking mound on the site of the buried page of text, to which I added a few leaves and a small stick, stuck upright on the top, to mark the spot. On leaving the place, the mound became almost invisible amongst the wood’s floor.


Reading and digging at the first site...



From the first site I progressed further along a path, then veered off into a copse covered by a lighter canopy of trees, an area less walked through, and requiring deliberate action to access. Again, I stopped. I had found a place next to a large stone slab laid flat in the ground. It was like an oversized and industrial gravestone, but blank faced. I read passages from the next page – Boab’s Nutrients, Geologies, I Am, Chips And Ham, Punishment, Dust Tea, A Sign, The Dust Destructor, O, Portents and Coming. I stooped, crouched and dug. The soil pushed hard under my nails. Every site had a slightly different texture, and at this one I encountered tendrils of tree roots, which ripped pleasingly as I scraped downwards. The group of people watched silently as I found my way through the soil, noticing as I picked out small obstacles, such as a shard of broken pottery, and a still wriggling worm. My knees were now muddy, though imperceptibly so as I was wearing brown corduroy trousers. The remaining pages of the pamphlet were smeared with soil.


...and at the second site...


I continued through this off-the path part of the wood, leading the group through a scrubby bit which had the sense of being behind the paths which circled the clumps of woodland. The wood is hilly in all directions, with continual ups and downs. We now went up the hillside and I struggled to find a suitable next location. I wondered who might be following me, and what the threshold of their interest or boredom might be. I caught glimpses of their figures and faces. They followed at a slight distance, catching glimpses of me amongst and between and behind bushes and groups of trees. Ahead were traces of other artists’ site specific work – sheets of paper hung from trees with names, glowing white in the near-evening wood-gloom; a washing line of grey ‘smalls’, and the strain of George Formby. These slightly absurd additions to the context drew me to cross a path and over into a densely darkly wooded area with a musty smell, where the music could be just heard. The next text, about my Grandmother, felt it could sit easily with these oddities. I crouched facing downhill where the group were standing. They had listened attentively as I spoke of my Grandmother and her ‘Penelopes.’ I scraped away with increasing frenzy at the somewhat hard ground, trying to reach a deeper layer. I was a small and furtive figure, intent and labouring. Passersby who did not know of the performance, but were simply encountering us upon their walk, paused on hearing fragments of declamatory text, carried on the wind; or at the sight of a small group of stock-still watchers in a section of wood away from the path, their eyes then drawn to a crouching scrabbling figure.





As the number of digging sites increased the pages of the pamphlet diminished, until its pages were held together only by by a loosened thread of white cotton - the spine’s stitching - now coming free like a crochet edging, leaving the book like fragile dry leaves, or fancy lace doilies. But smeared with dirt.





I continued, repeating this process of walking and searching, moving through the woods, looking for suitable digging and burial sites, with the small trail of people following me at a slight distance. We were glimpsed by others, and glimpsed each other through branches, foliage and tree trunks; part obscured by these objects and by the shifting patches of sparkling evening light, and encroaching darkness. Though the evening grew darker, it remained warm; and the digging made me warmer. After the first couple of diggings I had removed my jacket, down to a sleeveless top, and as I dug in the crepuscular light my flesh could be seen to glow white, contrasting with the darkness of the tree branches and earth; a busy spectral creature.











Finally, after seven sites of reading, digging and burying, taking an hour, the entire pamphlet was committed to the soil, covered over and the performance ended.




My readings spoke of incidents with my Grandmother and her dementia, thoughts of my mother summoned by dust in an old library book, histories of dirt, waste and power generation, idiosyncrasies of funerary practices and architectural embodiments of time. Each page of fragments was staged in its own dell or copse or canopied segment of wood, with particular acoustics, fragrances and phenomena of light. The woods had a mushroomy smell, clearly perceptible on passing fungussy growths. The trees provided privacy and cover; the meandering walk into the woods and away from the fixed paths converged privacy with intimacy and potential uneasiness and resonances of danger – further from safety and known pathways, uncertain routes, obscured visibility. The audience placed trust in the ritual, tramping into unknown and muddy, obscure sections of the wood. The text mingled with these places and processes, resonating and finding anchor points. An unfixed, de-limited environment within which to speak and listen, for words to be heard, or missed. Thoughts of ‘the trace,’ ‘the fragment,’ memory, uncertainty, repetition, revision, the obscure (of vision and recall), loss and remains were manifested in the treatment of the text – torn, buried, dirtied, read – and the procession through the woods. Subjecting words to a physical process – of burial, of looking, walking, staging – imparted something of the physicality and experiential history from which they were inspired. The intimacy and absurdity of the repeated digging, the physical effort at something so small, feral, and odd, its furtive quality witnessed through tree branches in half-light, conjured ideas of the darkness and desperation of memory, its struggles and uncertainties, its losses or lacunae. And, more simply, was a set of actions: private, imperative, obscure, using the body as a tool, in direct connection with dirt, in the subversive act of engaging with soil, rooting, rummaging, picking over, secreting. Even in this natural and rarified dirt, environment of animal foraging, traces of the human were ever present – shards of broken glass mixed with soil reminded me that people were here – remembering the performance my mind turns to thoughts of the Victorian dust heap and its coterie of workers, sorting, searching, categorising its contents; and their modern day descendants, rustling, scraping, seeking in the night through the bins and skips of the East End.

DUST Pamphlet

As part of my intervention at Hovel I produced a pamphlet entitled 'DUST'. The pamphlet contains a sequence of short texts I have written regarding the bin scavengers, whom I have observed, and other reflections on filth. The text is interspersed with illustrations, which connect my observations of dirt and searching with loss and memorialisation. The pamphlet is A5 size, printed on 95g acid free paper and is hand stitched. It is printed in an open edition, each copy signed and numbered.