Interview: Bad Alchemy#59 2008

BA: Your work is a unity of sound, lyrics, vision & body (Vienna Actionism, Theatre of Orgies and Mysteries). Are You seeking for a synthesis of art & life, or how are Your talents and passions related?

MB: To me it is absolutely necessary that art and life frequently overlap each other. If you’re passionate about something you carry it with you 24 hours a day. I think it’s very important for artists to dare to be pretentious; you can’t make art as a hobby or a nine to five work. Then I wouldn’t go that far as to state, like several silly Fluxus-artists have done, that drinking a cup of coffee or blow air into a balloon is art and thereby important. It’s always a hard and exhaustive struggle for an artist to look for and settle on his chosen medium. Only because you’re a good draughtsman doesn’t necessary make you a good artist. Music was my first artistic outlet, but after a couple of years it seemed futile for several of the ideas I nurtured. I then turned to painting, writing, performance etc. and still I haven’t been able to restrict myself to one media. So, yes I’m interested in a work that spans over several different mediums and thereby works as a synthesis on different levels and senses. I guess Wagner and Nitsch have helped me to legitimise this whole idea of the Gesamtkunstwerk. This way of working is very important to me, and has helped me enormously when I’ve tried to pin down my obsessions and special interests.


BA: If You had to go back in time for a ‘Self-portrait of M. B. as a young monkey’ (to steal from another M. B., Michel Butor), when and how did it dawn on You that You are… different, maudit, an - artist?


MB: When I passed on from being a mere listener and observer to being creative. At a certain point (probably by the beginning of the millennium) I decided that I didn’t want to dedicate my life to someone else’s work. Certainly, after IRM had recorded Oedipus Dethroned [2000], I thought that I had something going that I wanted to dig deeper into and would take years to exhaust. A couple of years later when I first saw my own vision materialised in the flesh, I got quite exited cause this was an image I’ve been thinking of for years. The action work Sensation is Everything was of great importance to me (although I don’t fashion it as one of my better pieces today).

BA: The emphasis on excess and enjoyment at any cost, what You call ‘sexual absolutism’, and the motto: Agere contra (to act against) seem to contradict the ‘desinvoltura’ of Ernst Jünger’s ‘Anark’, another heroic model of Yours, whose attitude is to resist power by ignoring it?

MB: My work is full of contradictions. But I cannot really see the contradiction between the Jüngerian Anark and the supreme libertine. Although I respect Jünger’s work I can’t really say he’s been that influential on my part, the manifesto was written in collaboration with Bo Cavefors. I myself have nurtured a project which I used to call The New Theatre of Cruelty and Bo got his own project called Theatre Decadence. Bo is a huge admirer of Jünger and he was one of the first to introduce his work to the Swedish audience in the sixties. The main reason for quoting him was to illustrate how we don’t care about the political movements of today, and thus through our theatre feel ourselves liberated from them. As stated our agere contra is a very personal one and has nothing to do with a collective utopian following, it has to do with being aware of the world, but ignoring it and thereby act against it; to live inside a society but at the same time be able to live outside of it. I don’t see this as a heroic act but a necessary one. Communication is what it is, and foremost directly related to our own carnal desire, exhibitionism and narcissism, masochism and sadism.

BA: Many of Your motifs (like Isaac, Oedipus, Jesus, Sebastian, de Rais, Jack the Ripper…) are about violence in a sado-masochistic vexation of offender and victim, of the sacred & the infame. How does this recurrence of the body as battleground of pain & lust relate to our more and more virtual and abstract times?

MB: Discourses such as sex and violence are of great importance to me. And all the names you mentioned are more or less archetypical examples of these discourses combined. They are icons, some of them considered holy, some infamous, but I also think that all of them have a pornographic quality which I find very seductive. And this is very obvious, when looking at how they’re depicted in today’s media and arts. These "characters" and there tragic or heroic destinies are also important as mirror images which I can superimpose onto myself, as both the victim and aggressor. I’m not making a political statement on art or media, my work is all about me, my taste and obsessions.

BA: Am I wrong, or is there also an oxymoronic mixture, or undissolved tension of ‘hot’/organic/red (flesh, blood, cry) vs. ‘cold’/anorganic/black (machine noise, skull, razorblade) in Your work?

MB: You’re absolutely right. The paradoxical marriage between life and death fascinates me enormously. I wouldn’t take it as far as to say that I try to illustrate the Freudian death drive versus the pleasure principle struggle, but this kind of contradiction is very dear to me; the aggressive sex drive and the programmed inner yearning for an inorganic state. The relation between love and hate, masochism and sadism, the cold razor and the warm flesh. A piece is only successful if it got the power to unnerve me and seduce me at the same time.

BA: An IRM album is called Indications of Nigredo, and there seem to be alchemical motifs in the Heliogabalus cycle too. Or rather motifs of the Apocalypse, when even kings and bishops will be fodder for swine and wolves?

MB: First of all, I’m not a religious man. I’ve used esoterica in a metaphorical way, somewhat in the same way as Jung, and to point out contradictions; the marriage of the opposites etc. Although, religious and mythical themes tend to fascinate me, and especially the alchemical state of Nigredo has been influential. The "apocalyptic" illustrations from the Heliogabalus cycle are referring to the bodyguards‘ dismembering of the queer emperor.

BA: The ‘part maudit’, the ‘accursed share’ in Your work seems to be the (male) body, often as a split cadavre, more often headless (acephalos), or mutilated / castrated. Is the body and especially the Male Sex part of the problem, or part of a solution?

MB: I don’t see it neither as a problem or a solution. It’s matter of personal taste and obsession, in the end everything comes down to the human flesh, it’s all that matters. A work of art has to be centred round the body to hold any real interest to me at all, and often so, the mutilated male body (my own or a stranger‘s). What I seek and what I’m trying to manifest (on paper or in the flesh) is a personal depiction of sensation, a strong sensual and aesthetic form of exaltation. The headless body is foremost a way to get rid of the obvious connection to my own person, to make the work more vague and suggestive: an anonymous flesh. The wounded genitals are the most obvious and symbolical way to impersonate the crippled and futile body, and what a wonderful seductive picture it is.

BA: There is always the human weakness to identify with the aggressor or the aggressive, which makes Industrial, Harsh Noise or Black Metal etc. so attractive as camouflage for sissies. What is Your artistic angle in this dilemma?

MB: I’ve never been interested in provocation, or breaking taboos just for the sake of it. The people you’re referring to use these "extreme" subject matters as a legal and safe outlet for inner urges and fantasies which they don’t dare to step further into. They never go beyond a certain point, and that in the end makes their work futile and uninteresting. I don’t think I ever ventured into this small minded "sadistic" area myself; I’m equally interested in the victim’s role as the executioner’s.

BA: As poet & voice of IRM You are delivering Your heart on Your tongue. Articulating phobias, spitting words about martyrium & katharsis, suffering & self-mutilation, about an unnamed desease or wound. On Four Studies for Crucification (2002) You called the desease ‘time infection’. Is it mortality itself?

MB: Yes in this case I think your remark is accurate. The disease might be seen as life itself, the human body; this great exhilarating and obnoxious disease. At the moment I’m involved in a collaborative project with Swedish artist Stefan Danielsson, in which I rework old IRM lyrics and present them along side his beautiful collages. It will be very interesting to see someone else animate these words. And the lyrics for the piece you mentioned were actually used as a starting point for this project.

BA: Your paintings are like illustrations to A. Artaud’s >Heliogabalus: Or, the Crowned Anarchist<, or to Georges Bataille. But if asked to illustrate something unexpected, what would You choose to visualize?

MB: The series of collage paintings, or work studies as I call them myself, all deal with specific subject matters and illustrate the three dramas Three Studies for a Crucifixion; Heliogabalus and Gilles de Rais which I’ve written as a collaboration with Cavefors. I recently did some single illustrations for Huysmans En Rade [1887, dt. Auf Reede] and Hermann Ungar’s The Maimed [Die Verstümmelten, 1923] on demand for a Swedish publication. But I would never illustrate a work that doesn’t hold any interest to me.

mjbladh@hotmail.com