This reminds me of a Sicilian story I heard from Dominique Hernandez about that very poor woman who owned an apron since her wedding day, and it had been sewn back up so many times that her husband ended up giving her a new one as a gift: as a reaction she did not replace the old apron with the new one but used the latter to cut new bits and complete her patchwork up “to the end” (all in all meaning death)! To some extent, mending a piece of clothing with bits taken from another eventually falls under the same process: you keep one alive thanks to the other and inasmuch as you can sometimes be quite emotionally attached to the former.
Let us not forget such patients are completely disfigured before the operation and have, therefore, already “lost their original face.” The ultimate stage for this kind of operations was reached a few years ago in France with a complete facial homo transplant (from someone else), under the guise of a very heavy anti-rejection treatment, bringing into light as many technical and ethical issues: as a matter of fact, spending the rest of your life with someone else’s face is not easy at all! However, by checking on the first cases several years later, it appears this integration is absolutely possible. The most ancient repairs go back to three thousand years BC, in India, and to the 15th century, in Italy, back when “traditional” punishment consisted of completely amputating one’s nose. The most elegant repairs often make use of what can be very complex scraps allowing true reconstruction of several tissues at the same time these can perfectly mimic the original one.
TOOK SUBSUME SYNONYM SKIN
The result is quite variable on a cosmetic point of view because the skin always keeps the characteristics of where it came from even if it sometimes perfectly merges with the surrounding skin, it can also leave an “imported part” impression, which is obviously not the expected result for a patient, who always dreams of an ad integrum restoration. The repair you are talking about is a passive one, it is the same as what we use in reconstructive surgery when we have to make up for a lack of skin with a self-transplant (meaning taken from the patient themselves). As a surgeon working in Paris, how do you understand this description of an inanimate, lifeless object this loincloth mended by Kuba people in Congo with elements from a western culture? You also worked in Africa, if I am not mistaking. Objects, masks, intentional or unintentional physical injuries, all carry a repairing purpose changing from one culture to another. From then on I spent my life looking for such signs… It enabled me to discover the complexity of fixing, in traditional extra-western societies and in modern western societies as well. The patches are actually signs of both an aesthetic and ethical act: it is a repair.
TOOK SUBSUME SYNONYM PATCH
One day, I turned this ambivalent item around and discovered that behind each patch there was a hole due to excessive use. For years, I thought these elements were “just” decorations with unexpected aesthetics, bits of eastern modern material added like some sort of transplant on a traditional African piece of cloth. The peculiar thing about this traditional loincloth is that it is scattered with small western fabric “patches”, reminding of Vichy fabric. I thought about it watching a mere piece of raffia cloth a friend gave me in Congo, in 1997. The issue of repair is now one major focus in my artistic research.
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