William Corwin: Image as form
William Corwin’s oeuvre consists of small sculptures cast in such materials as lead, plaster, bronze, and dirt – each material is exploited to a different end, while each work negotiates the trinity of image, form, and materiality. They often reference the mythological as well as a very real pragmatic present. In this sense his works are discursive, and recursive, while their subject-matter and contents are heterogeneous, interdisciplinary, and multicultural. Often he is a time- traveler, who has filled his sculpture with esoteric, mystical, and mundane knowledge. The point of view is speculative and is rooted in Western Metaphysics. Yet, his esthetic is crude, verging on the abject. From these components, he makes chunky fragments, which he aggregates into assemblages and thematic installations.
With this exhibition titled “Green Ladder”, Corwin deploys new tactics, but his games remain the same. While he has made a significant shift in terms of imagery, he has remained true to his themes of the synecdoche, the aesthetics of crudity, and the use of image as form. Aesthetically his “ladders” are chunky, crudely modeled, and their casting still has a DIY quality: each work is presented as if they had come directly from the mold or sand pit in which they were cast. What is gone is his affinity to 1950s Brut Sculpture and with it the complex assemblage of esoteric images. This time, Corwin has collapsed all his references, into a single abstract icon of a “ladder.”
Corwin uses his “ladder” at times as a device which functions formally as both abstract and referential; similar to Jasper Johns’ targets and flags. At other times, when his ladder-forms are chunky, overlayed, or tangled together they are reminiscent of Philip Guston, alone they are like the misplaced objects of Rene Magritte. At still other times, they recall Eva Hesse’s irregular, grid-like structures. In these affinities, we discover that Corwin’s ladder-like structures, though less obviously symbolic, still function within the realms of the emblematic and the subjective. As such we discover Corwin’s new vocabulary – still works as perfunctory tokens in a game of semiotics (signification) hermeneutics (contextualization) and epistemology (categorization). This too is a game that he is committed to playing, but now it’s just more subtle.
One last note on scale. None of Corwin’s “ladders” are scaled to “life-size,” instead they are representations consisting of nothing more than runners and cross bars, which have either been intentionally deformed or otherwise altered by the process of their modeling and production. Perhaps, in their imperfections we find still another source of interpretation with which he has been able to preserve his usual references to multiple belief systems. In this case to Jacob’s ladder, the ladder as Hindu icon, as well as the ladder as a metaphor of Capitalism’s promise of climbing the ladder of success. The problem is Corwin’s ladders are not big enough to reach their goal, but instead the viewer finds themselves turned into Gulliver in the land of the Lilliputians.