Fashioning the Frame
Dress challenges boundaries: it frames the body and serves both to distinguish and connect the self and the ‘Other.’
Warwick and Cavallaro begin by asking whether dress should be regarded as a part of the body, or merely as an extension of, or supplement to it. Derrida’s analysis of the logic of the supplementary suggests that the supplement operates as an optional appendix and as a necessary element. The authors’ arguments are based upon this idea as well as upon the concept that the body is both a boundary and not a boundary; its ambiguity producing a complex relationship between self and non–self. More is written about the concept of a ‘boundary.’ Interestingly, the authors challenge the conventional notion that a boundary is a border demarcating a strict division and propose the idea that boundaries can be fluid and diverse. In their introductory essay, they conclude that boundaries may indicate ‘points where something could begin.’
In their Preface, the authors consider Tono Stanto’s photograph, Sense (1992) as illustrative of Barthes’ idea that the body can be represented as a gap produced through the frame of clothing. They argue that, in the photograph, ‘the body is portrayed as a fluid boundary glimmering between two edges of apparent nothingness. Yet it is that nothingness that defines it: the body is an optical effect accomplished by clothing.’ They move onto speak of the relation between body and dress as an interplay between presence and absence and remind us that, in the face of a clothed body, we respond to a presence based on absence. They also suggest that, both the body and dress are symbolic and linguistic structures inconceivable outside the domain of representation.
The unfixable character of dress as both a personal and a communal phenomenon is largely due to its ability to quiz conventional understandings of the relationship between surface and depth. The conventional reading of dress as a superficial form to be penetrated in order to gain access to a deep content, obviously based on the primary notions of depth and content over those of surface and form, is radically challenged by a reading whereby the superficial forms of people and objects are seen to possess their own kind of depth. (xxii)
Considered in a Lacanian framework whereby the depth of a thing can be manifested on the surface by a system of signs, dress can be seen as an example of the unconscious at work. Like a symbolic language, the authors claim that clothing can speak volumes about submerged dimensions of experience. As such, they regard it as a deep surface, a facet of existence which cannot be regulated to the psyche’s innermost hidden depths but which actually expresses itself through apparently superficial activities.
After considering clothing as the incarnation of the Kristevan ‘abject’ and as an example of Lacan’s concept of the ‘rim’ (serving as the interface between the inside and the outside of the physical body), the author’s deal with the idea of ‘shielding and sprawling garments.’ They consider clothing as a shield or a surface and consequently look at the problematic ideas of corporeality. Their ideas of mask wearing are particularly interesting and worth reading.
In Chapter 5, ‘Clothes in Art– Painting In and Out of the Frame’, I was especially interested in the author’s interpretation of Waterhouse’s painting ‘Penelope and the Suitors’ (1912). The painting represents weaving as an ambiguous activity in that whilst women are traditionally associated with sewing and weaving as a domestic activity, they are also associated with the activity in the symbolic sense whereby weaving is connected to deceitful plotting. Warwick and Cavallaro claim that the in Waterhouse’s work, ‘the making of materials is a metaphorical equivalent for the making of the self.’ Indeed, the legend of Penelope emphasises the idea that the act of undoing is also vital to the making of the self. Looking at the painting and considering their arguments, I was reminded of Margaret Atwood’s intriguing re–telling of the legend in ‘The Penelopied’ (2005).
To conclude, a central emphasis of the book is on the making and the unmaking of the self through fabric and fashion. However, as I have already discussed, the underlying theme is that of the exteriority of clothing existing as a ‘deep surface.’ The author’s have certainly made me think more about the relationship between surface and depth and have also challenged me to re–consider my pre–conceived notions about clothing or masks being devices of concealment more than aspects through which the self is revealed.