Ry Rocklen’s Cast Porcelain Objects

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Oreo Olympia, porcelain, 2009-14

The University of Georgia is hosting an exhibition of L.A.-based sculptor Ry Rocklen‘s work now through October 8. On view, among furniture made of trophies and works on paper, were several pieces of the artist’s clothing. A pair of socks. A hoodie. And several folded shirts.

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Installation view

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New Orleans Puff, porcelain, 2014

Rocklen uses his own clothing for molds into which he presses porcelain, and the objects become transformed by the hard material into something that wavers between a memory and an essence. In this fixed state, delicate details such as subtle creases remind all the more strongly of an object’s past, worn artifacts of lived life. They somehow become imbued with personality, intimate and fallible, ironically through a process which fixes them in permanence.

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Toucan Sam, porcelain, 2014

But I don’t mean to make these works sound overly poetic. Rather than magic in the moonlight, Rocklen chooses unromantic objects, like pizza and crushed cans, and even his personal clothes were functional and unremarkable. And while the alchemy of porcelain is transformative, its unglazed state and off-white color fends off associations of preciousness. Titles like that of the work above, Toucan Sam–punning on the two cans it is composed of, likewise keep you in the earthly rather than ethereal realm that white might otherwise suggest.

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Mauve American, porcelain, 2010-14

As the original clothes are lost in the casting process, the cast porcelain objects become markers of absence, on one hand recalling what the object was, like a memory. On the other hand, they present the essence of a form, stripping it of incidentals like color, even while severing the object from its original function. All of which serve to make the common and ordinary curious and appealing, and suggests a watchful attachment to the present, which so often slips by unnoticed.

Thoughts Abhor Tights

Cindy Sherman, Untitled Film Still #14, 1978

Umberto Eco wrote about the sensation of tight jeans in 1976. As he tends to do, he takes it to a different place that you might expect, exploring how our clothing directs our consciousness and behavior. For women, this might ring especially true.

“The jeans didn’t pinch, but they made their presence felt…. As a result, I lived in the knowledge that I had jeans on, whereas normally we live forgetting that we’re wearing undershorts or trousers. I lived for my jeans, and as a result I assumed the exterior behavior of one who wears jeans. In any case, I assumed a demeanor… I discussed it at length, especially with consultants of the opposite sex, from whom I learned what, for that matter, I had already suspected: that for women experiences of this kind are familiar because all their garments are conceived to impose a demeanor—high heels, girdles, brassieres, pantyhose, tight sweaters….

Cindy Sherman, Untitled Film Still # 15

But the problem of my jeans led me to other observations. Not only did the garment impose a demeanor on me; by focusing my attention on demeanor, it obliged me to live towards the exterior world…I thought about the relationship between me and my pants, and the relationship between my pants and me and the society we lived in. I had achieved heteroconsciousness, that is to say, an epidermic self-awareness.


I realized then that thinkers, over the centuries, have fought to free themselves of armor. Warriors lived an exterior life, all enclosed in cuirasses and tunics; but monks had invented a habit that, while fulfilling, on its own, the requirements of demeanor (majestic, flowing, all of a piece, so that it fell in statuesque folds), it left the body (inside, underneath) completely free and unaware of itself. Monks were rich in interior life and very dirty, because the body, protected by a habit that, ennobling it, released it, was free to think, and to forget about itself… And when even the intellectual must dress in lay armor (wigs, waistcoats, knee breeches) we see that when he retires to think, he swaggers in rich dressing-gowns, or in Balzac’s loose, drolatique blouses.

Cindy Sherman, Untitled Film Still

But if armor obliges its wearer to live the exterior life, then the age-old female spell is due also to the fact that society has imposed armors on women, forcing them to neglect the exercise of thought. Woman has been enslaved by fashion not only because, in obliging her to be attractive, to maintain an ethereal demeanor, to be pretty and stimulating, it made her a sex object; she has been enslaved chiefly because the clothing counseled for her forced her psychologically to live for the exterior. And this makes us realize how intellectually gifted and heroic a girl had to be before she could become, in those clothes, Madame de Sevigne, Victoria Colonna, Madame Curie, or Rosa Luxemburg.”


— Umberto Eco, “Lumbar Thought,” Travels in Hyperreality, 1976