Vale Elliott Erwitt (1928-2023)

December 2023

 

Elliott Erwitt (American born France, 1928-2023) 'New York City' 1955 from Vale Elliott Erwitt (1928-2023)

 

Elliott Erwitt (American born France, 1928-2023)
New York City
1955
Gelatin silver print

 

The essence of what happens

Elliott Erwitt’s “art of observation” is a gift of the eye and the mind, where the artist must be truly aware of the world around them in order to capture the mosaic of reality.

Look at the photograph Jackie Kennedy, Arlington, Virginia (1963, below). Observe the split second that particular look of despair was present on Jackie’s face. And there was Erwitt fully aware, in the moment, with his gift of the eye and the mind – and he knew, he absolutely knew that was the moment to take the photograph.

As with much of his work it is the subtle cadences within the image that create their emotional power and magic: sadness, happiness, whimsy, comedy, anger, loneliness, joy – all captured through the reality of the visual language of the image, fully acknowledged in the heart and the mind of the viewer when they imbibe (absorb the ideas) of their spirit.

Dr Marcus Bunyan

Please click on the photographs for a larger version of the image.

 

 

“The work I care about is terribly simple … I observe, I try to entertain, but above all I want pictures that are emotion.”


Elliott Erwitt. Personal Exposures. W. W. Norton & Company, 1988

 

“You either see, or you don’t see.”

“You can take a picture of the most wonderful situation and it’s lifeless, nothing comes through… Then you can take a picture of nothing, of someone scratching his nose, and it turns out to be a great picture.”

“The whole point of taking pictures is so that you don’t have to explain things with words. To me, photography is an art of observation. It’s about finding something interesting in an ordinary place… I’ve found it has little to do with the things you see and everything to do with the way you see them.”

“All the technique in the world doesn’t compensate for the inability to notice.”


Elliott Erwitt

 

 

Elliott Erwitt (American born France, 1928-2023) 'Pasadena, California, USA' Nd from Vale Elliott Erwitt (1928-2023)

 

Elliott Erwitt (American born France, 1928-2023)
Pasadena, California, USA
Nd
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'USA. California. Berkeley' 1956 from Vale Elliott Erwitt (1928-2023)

 

Elliott Erwitt (American born France, 1928-2023)
USA. California. Berkeley
1956
Gelatin silver print

 

 

Photographers with a comic outlook on life seldom win the acclaim granted to exalters of nature or chroniclers of war and squalor. Elliott Erwitt, who died at 95 on Wednesday at his home in Manhattan, was an exception.

For more than six decades he used his camera to tell visual jokes, finding material wherever he strolled. His sharp eye for silly, sometimes telling conjunctions – a dog lying on its back in a cemetery, a glowing Coca-Cola machine amid a public display of missiles in Alabama, a mangy potted plant in a tacky Miami Beach ballroom – earned him constant assignments as well as the affection of a public that shared his sweet, Chaplin-esque sense of the absurd.

Richard B. Woodward. “Elliott Erwitt, Whose Photos Are Famous, and Often Funny, Dies at 95,” on The New York Times website Nov. 30, 2023 [Online] Cited 03/12/2023

 

Elliott Erwitt (American born France, 1928-2023) 'USA. New York, New York' 1953 from Vale Elliott Erwitt (1928-2023)

 

Elliott Erwitt (American born France, 1928-2023)
USA. New York, New York
1953
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Felix, Gladys and Rover (New York, USA)' New York City, 1974

 

Elliott Erwitt (American born France, 1928-2023)
Felix, Gladys and Rover (New York, USA)
New York City, 1974
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Moscow, USSR' 1959

 

Elliott Erwitt (American born France, 1928-2023)
Moscow, USSR
1959
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Jackie Kennedy, Arlington, Virginia' 1963. © Elliott Erwitt/MAGNUM PHOTOS

 

Elliott Erwitt (American born France, 1928-2023)
Jackie Kennedy, Arlington, Virginia
1963
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Wilmington, North Carolina' 1950

 

Elliott Erwitt (American born France, 1928-2023)
Wilmington, North Carolina
1950
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Paris, France' 1989

 

Elliott Erwitt (American born France, 1928-2023)
Paris, France
1989
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'USA. New York City' 1988

 

Elliott Erwitt (American born France, 1928-2023)
USA. New York City
1988
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Pittsburgh, USA' 1950

 

Elliott Erwitt (American born France, 1928-2023)
Pittsburgh, USA
1950
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Brazil. Buzios' 1990

 

Elliott Erwitt (American born France, 1928-2023)
Brazil. Buzios
1990
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Guanajuato, Mexico' 1957

 

Elliott Erwitt (American born France, 1928-2023)
Guanajuato, Mexico
1957
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'France, Paris, Lucienne Van Kan' 1952

 

Elliott Erwitt (American born France, 1928-2023)
France, Paris, Lucienne Van Kan
1952
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Fort Dix, USA' 1951

 

Elliott Erwitt (American born France, 1928-2023)
Fort Dix, USA
1951
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Bakersfield, USA' 1983

 

Elliott Erwitt (American born France, 1928-2023)
Bakersfield, USA
1983
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Bal, Paris, France' 1967

 

Elliott Erwitt (American born France, 1928-2023)
Bal, Paris, France
1967
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Spain, Valencia' 1952

 

Elliott Erwitt (American born France, 1928-2023)
Spain, Valencia
1952
Gelatin silver print

 

Elliott Erwitt (American born France, 1928-2023) 'Huntsville, Alabama' 1974

 

Elliott Erwitt (American born France, 1928-2023)
Huntsville, Alabama
1974
Gelatin silver print

 

 

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Exhibition: ‘1,001 Remarkable Objects’ at Powerhouse Ultimo, Sydney

Exhibition dates: 26th August – 31st December 2023

Curatorium: Leo Schofield AM (curatorium chair), Ronan Sulich (advisor), Mark Sutcliffe (advisor) and Eva Czernis-Ryl (Powerhouse)
Assistant curator: Chloe Appleby (Powerhouse)
Exhibition manager: Anna Gardner (Powerhouse)
Exhibition coordinator: Kerrie Goodwin (Powerhouse)
Exhibition designers: Pip Runciman, Julie Lynch and Ross Wallace
Lighting Designer: Damien Cooper

 

 

Wedgwood & Bentley (English, manufacturer) 'Venus' early 1800s

 

Wedgwood & Bentley (English, manufacturer)
Venus
Early 1800s
Black basalt, stoneware
Height: 350 mm
Width: 210 mm
Depth: 150 mm
Powerhouse Collection
Purchased 1949

 

 

Many rooms of wonder

What a visual feast we have for you this week!

Being an inveterate collector of eclectic objects who then puts them together in disparate but sympathetic arrangements (as in a Wunderkammer or ‘Cabinet of Curiosities’), the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney was a natural for me to post on.

“… the idea of a Wunderkammer was fully born in the sixteenth century as the princely courts of Europe became less peripatetic and as humanist philosophy spread. It was no longer enough simply to show off one’s wealth; every object should also enhance the virtues of the prince. In Inscriptiones vel tituli theatre amplissimi (1565), Samuel Quiccheberg detailed the ideal formula for the Wunderkammer as including naturalia (items created by the earth and items drawn from nature), mirabilia (unusual natural phenomena), artificialia (items wrought by man), ethnographica (items from the wider world), scientifica (items that brought a great understanding of the universe) and artefacta (items relating to history). Together these works would bring the wider world into the court and provide an understanding of the entire universe.”1


While Wunderkammer were the playthings of princes they brought to wider attention the miracles of the universe both natural and manmade. They made human beings aware of the enormity of the forces of nature and (human) industry that surrounded them … through the history and memory of objects.

John McDonald observes every piece has a story. But it is only through (in my case as a collector) being in the presence of these objects and physically handling them that we begin to understand the difference between one piece of Chinese bronze and another, one from the Ming dynasty and another from the Qing dynasty… and the difference in feeling between the two in terms of quality, casting, detail, aesthetics, form. Only through the physical handling of objects do we begin to understand the difference between an original and a fake, how old they are, how they were constructed, what their patina means, and what aura and power the object possesses. I have several pieces of treen (carved wood) in my collection and through the act of holding these objects I wonder about their history. The process is as much a tactile experience as it is a visual one.

The exhibition curators know their art. It is with great pleasure that I observe in an installation photograph in this posting the conflation of two objects that form what Minor White would call “ice/fire” where two disparate objects play off of each other: in this case a vase by that most famous and radical 19th century British designer Sir Christopher Dresser paired with a plate by the equally radical 20th century Russian designer El Lissitzky. A match made in heaven that plays out across the decades, repeated in numerous quirky juxtapositions and inspired nexus throughout the exhibition.

What further sets this exhibition off for me if the absolutely gorgeous and sympathetic “theatrical environments for these whimsical-but-rational groupings.” Exhibition designers Pip Runciman, Julie Lynch and Ross Wallace evoke a visually ravishing atmosphere in which the exhibition flâneur/flâneuse can stroll and take in the sights. Compare this stunning installation to the execrable rooting of the June 2023 Melbourne Winter Masterpieces exhibition Pierre Bonnard at the National Gallery of Victoria, Melbourne which presented the iridescent paintings of Bonnard within immersive scenography by Paris-based designer India Mahdavi. Here the work of Pierre Bonnard (which was supposed to be the subject of the exhibition not its addendum) was almost completely overwhelmed by the manic graphic design background of the installation. “Immersive scenography” = art speak for a load of no/sense.

Let the objects speak to us directly or not at all.

Dr Marcus Bunyan

 

1/ Anonymous. “Wunderkammer: Cabinet of Curiosities,” on the Royal Collection Trust website Nd [Online] Cited 01/12/2023


Many thankx to the Powerhouse Ultimo for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

“Every piece in this show has a story, but they are best sampled first-hand. Curatorially, 1,001 Remarkable Objects is a cultural pot-pourri, with disparate items clustered together based on a shared motif or theme. In some rooms, it’s as if Schofield, along with Mark Sutcliffe, Ronan Sulich and Eva Czernis-Ryl, simply put a word such as “peacock” or “music” into the collection database and selected the strangest things that popped up.

Ephemeral items of pop culture are juxtaposed with artefacts of ancient civilisations, tiny pieces of jewellery are linked with great clunking pieces of furniture. Viewers see everything from an Arnott’s biscuit to an electric car manufactured in Detroit in 1917. One extraordinary pairing puts a medieval suit of armour alongside the wheel of the plane in which Charles Kingsford-Smith perished when he crashed in November 1935.

The effect is almost hallucinogenic, and here one needs to give credit to exhibition designers Pip Runciman, Julie Lynch and Ross Wallace, who have created appropriately theatrical environments for these whimsical-but-rational groupings.

This approach, so contrary to the usual curatorial processes, harks back to the ancestor of the modern museum: the Wunderkammer, or cabinet of curiosities, in which royal courts and wealthy connoisseurs in the 17th and 18th centuries would display historical treasures, works of art, items of natural history and ingenious mechanisms.


John McDonald. “An irresistible, mind-boggling exhibition awakens sense of wonder,” on The Sydney Morning Herald website November 11, 2023 [Online] Cited 12/11/2023

 

 

Johann Joachim Kändler (modeller) Royal Saxon Porcelain Manufactory (manufacturer, Meissen, Germany) 'Portrait bust, 'Baron Schmiedel'' 1739

 

Johann Joachim Kändler (modeller)
Royal Saxon Porcelain Manufactory (manufacturer, Meissen, Germany)
Portrait bust, ‘Baron Schmiedel’
1739
Hard-paste porcelain
Height: 475 mm
Width: 360 mm
Depth: 260 mm
Powerhouse Collection
Purchased 1951

 

Baron Schmiedel bust by Joachim Kändler

The satirical portrait bust of the court jester Johann Gottfried Tuscheer (born as Johann Gottfried Graf), better known as Baron Schmiedel or Postmaster Schmiedel, was one of the last royal commissions for the Japanese Palace of Augustus the Strong, King of Poland (ruled 1694-1733) and Elector of Saxony. The Japanese Palace was a lavish structure in Dresden refurbished to house both the fabulous royal collection of East Asian porcelains and the amazing new products of the Royal Saxon Porcelain Manufactory in Meissen near Dresden in Germany. Established in 1710, following re-discovery of secret Chinese porcelain formula by the King’s imprisoned alchemist Johann Joachim Böttger, Meissen was Europe’s first factory to make true or hard-paste porcelain. By the mid 1730s, the factory had been able to make monumental animal sculptures, apostle figures and even architectural elements alongside their exquisitely painted vases and tableware.

The bust was modelled by Johann Joachim Kändler (1706-75), the court ‘Modellmeister’ (master modeller) who worked at the Meissen manufactory from 1731 until his death in 1775. The bust was ordered by Augustus III, Augustus the Strong’s son and successor. The medallion on Schmiedel’s chest is based on one of Augustus’ coronation medals.

A highly talented individual who delighted in dressing in the latest fashions, Schmiedel was one of two most prominent jesters at the Saxon court at the time. His role as a jester involved attending the kings in their dressing rooms, at dinners and even at the most intimate court gatherings. He kept company with the kings on visits and hunting expeditions, always ready to crack a joke, exchange witty badinage or play magic tricks with mice while pretending to have morbid fear of rodents. Schmiedel was rewarded with numerous ‘titles’ and valuable presents including Meissen porcelain.

The Schmiedel bust was discovered in Sydney in 1949 by the noted Sydney antique dealer William Bradshaw at a time when its importance and history had been long forgotten. It was acquired by the Museum in 1951. One of the most important objects in the Powerhouse Museum’s collection of ceramics, it is one of only four surviving the the world.

Eva Czernis-Ryl, Curator

For full story see: E. Czernis-Ryl, ‘The golden years of Meissen porcelain and Saxon jesters: the Schmiedel bust in Australia’, Keramik-Freunde der Schweiz (Bulletin des Amis Suisses de la Ceramique), Mitteilungsblatt nr 104, October 1989, pp. 5-11

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top, El Lissitzky's 'Plate' (c. 1923); and at bottom, Christopher Dresser's 'Vase' (c. 1888)

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top, El Lissitzky’s Plate (c. 1923, below); and at bottom, Christopher Dresser’s Vase (c. 1888, below)

 

Lazar Markovich Lissitzky (El Lissitzky, Russian, 1890-1941)(designer and maker, Germany) 'Plate' c. 1923 (installation view)

 

Lazar Markovich Lissitzky (El Lissitzky, Russian, 1890-1941)(designer and maker, Germany)
Plate (installation view)
c. 1923
Unglazed, earthenware
Depth: 26 mm
Diameter: 190 mm
Powerhouse Collection
Purchased 2002

 

Plate by Lazar Markovich Lissitzky

A round plate made of heavy unglazed earthenware. Decorated in red enamel, sprayed in a stencil like manner (schablonendecor), with geometric motifs along the rim. Three red circles of differing sizes decorate one side of the plate. Two red curved rectangular bands, one short and one long, decorate the other side of the plate. The text ‘Z 2864’ is impressed on the base of the plate.

An architect and graphic designer, El Lissitzky (1890-1941) was among the most important Russian artists to influence Modernism and one of the great avant-garde figures of the 20th century.

His lifetime involvement with abstract art began in 1919 soon after he met the Suprematist artist Kazimir Malevich (see the ‘Design’ section for a summary of his artistic development and achievements). Between December 1921 and January 1924 he lived and worked in Germany and in 1924 was being treated for tuberculosis in Switzerland. Although initially reluctant to apply his distinctive pictorial vocabulary to utilitarian objects, it is during that time that his abstract pictures known as Prouns began to inform Lissitzky’s designs for a group of ceramics. Soon Prouns were also to become the source of his typography, photography and book, furniture and poster design.

This boldly coloured plate is one of the relatively rare examples of Lissitzky’s ceramics. Examples of plates for the same series comprising plates of different sizes can be found in the Sammlung Ludewig in Berlin, National Museum in Nuremberg, Deutsches Museum in Munich, Australian National Gallery in Canberra and in other collections.

Eva Czernis-Ryl, Curator, 2003

Text from the Powerhouse Collection website

 

Christopher Dresser (designer, British, 1834-1906) Linthorpe Pottery (manufacturer, Middlesbrough, Yorkshire, England) 'Vase' c. 1888 (installation view)

 

Christopher Dresser (designer, British, 1834-1906)
Linthorpe Pottery (manufacturer, Middlesbrough, Yorkshire, England)
Vase (installation view)
c. 1888
Earthenware
Powerhouse Collection
Gift of Bob Meyer under the Tax Incentives for the Arts Scheme, 1997

 

 

As opposed to John Ruskin and William Morris, Christopher Dresser was an enthusiastic advocate of scientific progress and the machine. The association of simplicity with progress led him to reject the taste for rich decoration of 19th century historical styles and Naturalism which used representational decoration and high-relief ornaments indiscriminately applied to objects. Dresser’s interest in forms based on the structure of plants, his emphasis on function in design and the economic use of materials such as electroplated silver, have no precedent in Western design traditions.The restrained design of this striking vase is a fine example of Dresser’s innovative pottery produced by the Linthrope Pottery.

Eva Czernis-Ryl. Curator

Text from the Powerhouse Collection website

 

Carlo Scarpa for VSM Paolo Venini & Co (Murano, Venice, Italy) Carlo Scarpa (designer, Italian, 1906-1978) 'Bowl' c. 1940

 

Carlo Scarpa for VSM Paolo Venini & Co (Murano, Venice, Italy)
Carlo Scarpa (designer, Italian, 1906-1978)
Bowl
c. 1940
Murrine opache
Height: 60 mm
Width: 232 mm
Depth: 365 mm
Powerhouse Collection
Purchased 1984

 

 

Before Carlo Scarpa began designing some of Italy’s most celebrated modernist buildings, he spent 15 years with Venini, pushing the boundaries of Venetian glassblowing techniques. He worked for Venini between 1932 and 1947, both pioneering new techniques and reviving traditional Veentian techniques. Franco Deboni, observes: ‘Scarpa’s glass was so radical and innovative for its time. You can see it in the colours, shapes, textures and quality of execution…When you start to analyse the glass, you also realise how extremely complex it was for the master blowers to execute.’ Many of Scarpa’s designs reinterpreted historical designs using modern methods. His murrine romane combined the traditionally round murrina patterns with the square tiles of Roman mosaics. Revealed at the XXII Venice Biennale of 1940, the Murrine Opache technique is amongst the architect’s greatest technical and stylistic achievements.

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top left, Bowl, murrine opache, Carlo Scarpa for VSM Paolo Venini & Co, Murano, Venice, Italy, c. 1940; at top centre, Bowl form, Untitled, kiln formed fused mosaic glass, designed and made by Klaus Moje, Canberra, Australian Capital Territory, Australia, 1990-1991; at top right, Vase, blown glass with cane inclusions, Lino Tagliapietra, Rozelle, New South Wales, Australia, 1997; and at centre back, Textile length, Mohnkopfe (poppy heads), silk-double weave, Art Nouveau style, woven by Johann Backhausen and Sohne, Vienna, Austria, made by Koloman Moser, Vienna, Austria, 1900-1903

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top left, Bowl, murrine opache, Carlo Scarpa for VSM Paolo Venini & Co, Murano, Venice, Italy, c. 1940; at top centre, Bowl form, Untitled, kiln formed fused mosaic glass, designed and made by Klaus Moje, Canberra, Australian Capital Territory, Australia, 1990-1991; at top right, Vase, blown glass with cane inclusions, Lino Tagliapietra, Rozelle, New South Wales, Australia, 1997; and at centre back, Textile length, Mohnkopfe (poppy heads), silk-double weave, Art Nouveau style, woven by Johann Backhausen and Sohne, Vienna, Austria, made by Koloman Moser, Vienna, Austria, 1900-1903

 

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top left, Bowl, murrine opache, Carlo Scarpa for VSM Paolo Venini & Co, Murano, Venice, Italy, c. 1940; at top centre, Bowl form, Untitled, kiln formed fused mosaic glass, designed and made by Klaus Moje, Canberra, Australian Capital Territory, Australia, 1990-1991; at top right, Vase, blown glass with cane inclusions, Lino Tagliapietra, Rozelle, New South Wales, Australia, 1997; and at centre back, Textile length, Mohnkopfe (poppy heads), silk-double weave, Art Nouveau style, woven by Johann Backhausen and Sohne, Vienna, Austria, made by Koloman Moser, Vienna, Austria, 1900-1903

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top left, Bowl, murrine opache, Carlo Scarpa for VSM Paolo Venini & Co, Murano, Venice, Italy, c. 1940; at top centre, Bowl form, Untitled, kiln formed fused mosaic glass, designed and made by Klaus Moje, Canberra, Australian Capital Territory, Australia, 1990-1991; at top right, Vase, blown glass with cane inclusions, Lino Tagliapietra, Rozelle, New South Wales, Australia, 1997; and at centre back, Textile length, Mohnkopfe (poppy heads), silk-double weave, Art Nouveau style, woven by Johann Backhausen and Sohne, Vienna, Austria, made by Koloman Moser, Vienna, Austria, 1900-1903

 

Klaus Moje (Australian born Germany, 1936-2016) (designer and maker, Canberra, Australian Capital Territory, Australia) Bowl form, 'Untitled' 1990-1991

 

Klaus Moje (Australian born Germany, 1936-2016) (designer and maker, Canberra, Australian Capital Territory, Australia)
Bowl form, Untitled
1990-1991
Kiln formed fused mosaic glass
Height: 75 mm
Diameter: 540 mm
Powerhouse Collection
Purchased 1991

 

Fused Mosaic Glass Bowl by Klaus Moje

This bowl form, ‘Untitled’, was made from fused mosaic Bullseye glass, in Canberra, Australian Capital Territory, Australia, 1990-1991.

Klaus Moje (1936-2016, born Hamburg, Germany) was one of Australia’s most significant glass artists, and also one of the most influential through his teaching in Canberra for 10 years from 1982. His international connections provided many exhibiting and teaching opportunities for others.

The Bullseye Glass Company had been set up in Portland, Oregon, in 1974 by three young glassblowers, Daniel Schwoerer, Boyce Lundstrom and Ray Ahlgren. Schwoerer had also studied glass as graduate assistant to Harvey Littleton at the University of Wisconsin in the 1960s as well as doing graduate work in engineering. Although they were glass blowers, they wanted to support their art through an income-generating industry and saw a need for a manufacturer of flat glass. Schwoerer explains, ‘In the early ’70s the few American companies making opalescent glass were back-ordered for at least two years and weren’t taking on new customers.’ In the following years Ahlgren and Lundstrom both left to start up other glass-related ventures and Lani McGregor, now artistic director of the Bullseye Connection gallery, joined Schwoerer as partner in 1985.

Bullseye kept closely involved with the needs of the marketplace through direct connections with the art world. In the early 1980s Klaus Moje wanted to make kilnformed mosaic glass and needed colours that fused compatibly. He met Lundstrom at the Pilchuck Glass School and found they had a mutual interest in the development of what became Bullseye’s Tested Compatible sheet glasses. ‘Moje provided a huge further inspiration to continue on this path which really had no justifiable commercial rationale at that time,’ says Lani McGregor. This liaison had far-reaching repercussions, especially for Australians, because Moje moved to teach at the Canberra School of Art in 1982: ‘Bullseye made hand-rolled glass for architectural purposes. They saw the problems I had with compatible glass and a limited colour palette…[and] started to see a serious way of entering the studio glass movement with their product.’

By the 1990s Moje wanted to make vessel forms from his fused mosaic sheets. It required further collaboration to develop a glass working process to enable this to happen. He first tried with Bullseye glass at Pilchuck with glassblower Billy Morris in 1987 and again with Dante Marioni in Portland in 1993. Bullseye provided a compatible blowing glass for these sessions, where the sheets were wrapped around a gather of furnace glass, but ‘what eventually came out of them’ says McGregor, ‘was that Klaus discovered that a blowing glass is not necessary for blowing previously fused forms. What Dante was doing was a variation on the long-known Italian pick-up method. What evolved was the truly amazing Australian Roll-up that – although we do now make a blowing compatible glass – doesn’t need it’. Artists were to discover, however, that the provision of these two compatible glasses allows other processes to take place, where, for example, sections of blown and fused glass can be successfully joined using the encalmo technique.

Bullseye’s connection with Australia was established mainly through Moje’s interest in providing opportunities for graduates and colleagues to travel, study and exhibit elsewhere, that were continued later by his successor Stephen Procter, and Jane Bruce. In turn Bullseye became involved in supporting programs in Australia, the most notable being the Latitudes workshops and exhibitions of 1995 and 1997 organised at the Canberra School of Art by Kirstie Rea, where participants experimented with the many options now possible. Kirstie Rea and Scott Chaseling continued their own explorations of these new possibilities, and became well-known in the 1990s for their international ‘Roll-up’ workshops.

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top, Carved form, Echidna shape, bean wood / echidna quills, painted, Louie Pwerle, Ngkawenyerre camp, Utopia, Northern Territory, Australia, 1996; and at second top, Figure, dog, Devil Dog, wood, Billy Petyarre, Utopia Station, Northern Territory, Australia, 1991; at second bottom, Coolamon, Bush Tomato Dreaming, wood / acrylic paint, Billy Petyarre, Utopia Station, Northern Territory, 1990-1991

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top, Carved form, Echidna shape, bean wood / echidna quills, painted, Louie Pwerle, Ngkawenyerre camp, Utopia, Northern Territory, Australia, 1996; and at second top, Figure, dog, Devil Dog, wood, Billy Petyarre, Utopia Station, Northern Territory, Australia, 1991; at second bottom, Coolamon, Bush Tomato Dreaming, wood / acrylic paint, Billy Petyarre, Utopia Station, Northern Territory, 1990-1991

 

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top, Carved form, Echidna shape, bean wood / echidna quills, painted, Louie Pwerle, Ngkawenyerre camp, Utopia, Northern Territory, Australia, 1996; and at second top, Figure, dog, Devil Dog, wood, Billy Petyarre, Utopia Station, Northern Territory, Australia, 1991

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top, Carved form, Echidna shape, bean wood / echidna quills, painted, Louie Pwerle, Ngkawenyerre camp, Utopia, Northern Territory, Australia, 1996; and at second top, Figure, dog, Devil Dog, wood, Billy Petyarre, Utopia Station, Northern Territory, Australia, 1991

 

Louie Pwerle (Cowboy 'Louie' Pula Pwerle (Australian, c. 1940-2022)(Ngkawenyerre camp, Utopia, Northern Territory, Australia) 'Echidna shape' 1996

 

Louie Pwerle (Cowboy ‘Louie’ Pula Pwerle (Australian, c. 1940-2022)(Ngkawenyerre camp, Utopia, Northern Territory, Australia)
Carved form, echidna shape
1996
Bean wood/ echidna quills, painted
Height: 160 mm
Width: 170 mm
Powerhouse Collection
Purchased 1996

 

Carved Echidna by Louie Pwerle

Carved animals and dishes, and painted seed necklaces, are made variously by artists including Queenie Kemarre, Louie Pwerle, Billy Petyarre, Wally Pwerle, Elizabeth Kngwarreye, Angelina Pwerle at the Ngkawenterre camp in the Utopia homelands. This particular camp is known for the carved animals made there.

Goannas, lizards, echidnas and kangaroos are sought after for food, as ‘bush tucker’, while the dogs are ‘devil dogs’. The devil dogs assist the ritual law enforcer, Kwertatye, in the beliefs of this group of Aboriginal people. Carved figures were made in earlier times, but it is not known what these were. The Ngkwarlerlaneme people at Utopia have revived the practice, following the introduction of acrylic painting in the 1980s; the dogs are painted in the manner of acrylic painting. Similalry the silk batiks made by this group often include figures or representations of animals and figures, real or mythological.

Designed and made by Louie Pwerle from a soft wood, locally called beanwood. The echidna is well-known as a form of bush tucker. Louie is part of a family who live at the Ngkawenterre camp in the Utopia homelands, and mostly carves and paints animals. He made three kangaroos in 1989 and none other until 1996, after Rodney Gooch brought back a ‘tree kangaroo’ (squirrel or possum) from Indonesia; following this Louie started to make kangaroos again. Only a few echidnas appear to be made (about 12 in the last 6 years), and only two with real quills seen by the Sydney agent in the last few years. This is (in 1996) the only camp where carved animals, figures and bowls are made, and paintings on canvas are also made at this camp. All the works in this particular collection are made by members of this family at this camp. All are consistent carvers, some like Queenie and Louie since about 1988.

Text from the Powerhouse Collection website

 

AW Standfield and Co (manufacturer, Mascot, New South Wales, Australia, active 1925-2000) ''Supreme' Mouse Trap Making Machine' 1942-1943

 

AW Standfield and Co (manufacturer, Mascot, New South Wales, Australia, active 1925-2000)
‘Supreme’ Mouse Trap Making Machine
1942-1943
Metal/wood
1950 mm H x 2470 mm W x 1500 mm D
Weight 830 kg
Powerhouse Collection
Acquired October 2001

 

‘Supreme’ Mouse Trap Making Machine

This mouse trap making machine is part of the Museum’s Standfield collection of trap-making machines and associated items which are an unusual, indeed curious, ensemble of purpose-built machines and products that defined an Australian industry for sixty years.

The collection exemplifies a ‘making do’ approach to manufacturing in that the machines were built from secondhand parts from a range of sources; it also exemplifies the notion of technological stasis in that the machines were always considered efficient and sophisticated artefacts for the making of rodent traps. Likewise, the organisation, traditional skills, and daily customs of the Standfield firm did not change from the Second World War to the end of the twentieth century, a period when rapid industrial change was the norm.

The nature of production at Standfields was based on a belief that a unique machine would provide a quality product whose market was based upon the natural cycle of rodent population size. According to the Standfields, production was never based upon the traditional economic factors of supply and demand, as these concepts did not seem applicable to a production facility of this nature, size, and scale. Productivity was rarely increased or decreased from the machine’s range, that is, 1,000 traps per hour. Product stockpiling was a normative value that was practised by the firm.

Less demonstrative, but deeply embedded in the Standfield approach to manufacturing, was a belief that a well-made and simple product defined an Australian approach to the making of things.

The mouse trap making machine is made from a variety of metal and electronic components, painted white for framework and left plain for working parts. The machine can be divided into two segments consisting of the mouse trap assembly line and the spring and hammer making mechanism.

The front section of the machine features the assembly line from right to left. This section contains an intricate series of levers, pulleys and gears which feed the wooden mouse trap platforms through the production line. On the right is the platform feeder, filled with wooden platforms. From here the bases are pressed in a stamper, leaving the imprint, ‘Supreme / MOUSE TRAP / MADE IN AUSTRALIA’ on the top. The next phase involves the the catch or baiter and the holding bar both being stapled on to the platform. Once through this process, there is an open section in the centre for a worker to manually attach the spring and hammer device to the mousetrap and then place the traps back in the conveyor channel. The traps then pass through a plane or sander to remove any points on the base, and the process is complete. The power switch for this portion of the machine is positioned just below the sander, with a speed switch also present in the machines centre. On each side of the production line segment are different coils of metal, for each of the components used in constructing the mouse traps. Each of the coils is labelled with different specifications, based on their thickness, with some spare coils placed underneath. A counter, in a red casing, can be seen in the centre of the machine, indicating the number of traps which have been processed. Above the counter are two lamps, plugged into a powerboard at the top of the machine, for providing additional light in the dark workshop.

The back section is designed with the specific purpose of constructing the spring and hammer mechanism for the traps. This section also works like a production line with two sets of metal coils, suspended on metal poles, on the right and left sides of the machine. The wires are fed through a set of gears, pulleys and levers, which bend, coil and shape the wire to create the spring and hammer. The finished product reaches the end of the production line and is released down a slide or ramp, into a white tray at the front of the main production line for the worker to retrieve. A power switch can be found on the right side of this section

At the front of the machine is a black and white image of Arnold Wesley Standfield woking on the machine, with the final mousetrap that the machine made stuck to the front. A number of finished and half finished mousetraps as well plain platforms can be found on a wooden shelf on the machines right.

Formal patent applications were taken by Arnold Wesley Standfield for the ‘Westan’ all metal rodent trap, and the Kyogle cow-tail clip. The patent documents are supplemented with schematic designs, which illustrate the operational requirements of the products. Interestingly, no formal machine design or patent was ever taken on Standfield’s principal item, namely, the mouse-trap machine. The Standfield archives hold the patent applications for the ‘Westan’ mouse trap and Kyogle cow-tail clip, as well as other documentary accounts of these items.

The machines, traps, and the cow-tail clip, were entirely the creations of Arnold Wesley Standfield (1901-1990), the founder of A.W. Standfield and Co., ‘Supreme’ Mouse and Rat Traps. His sons Dave and Ron Standfield assisted their father with the repair and maintenance of the machines, and the sons became the owners and managers of the firm upon the death of their father. Knowledge of the machines and its products was passed to the sons by their father, and in turn they passed on knowledge and skill to long-term employees of the firm.

A.W. Standfield made the machine from wheels, gears and pieces of metal taken from scrapped machines he found in scrap-iron yards around Sydney. Although Standfield had no formal training in machining or associated trades, his accomplishment does suggest that he had an innate ability to build production machines. In a single operation, a mouse trap can be assembled in 1.5 seconds. The standard production rate is “over 1,000 traps per hour” (‘Mouse-Trap Making Machine’, n.d. probably composed by A.W. Standfield, Standfield archives).

The machine was made over a two-year period (1942-1943) and the first traps ‘came off’ the machine on 7 January, 1944. The machine is as it was first made, although broken and worn parts have been replaced over the years.

The machine itself makes all parts, and, as mentioned above, assembles a trap in 1.5 seconds. In operational terms, four strands of staple wire are fed, straightened, cut off, folded and driven into the base of the trap. The machine grounds off protruding staple ends. It feeds, straightens, cuts off, and forms into a trigger, wire of 3″ (76.2mm) length of 17 gauge wire, which was supplied by BHP. The machine staples the trigger wire to the pine base.

The machine makes and assembles the bait holder. The machine selects the length of steel for the bait-holder, cuts it, punches and forms the steel into the bait holder and affixes the holder (under the staple) to the pine base. The machine feeds, straightens, and cuts off 18″ (457.2mm) of 17 gauge spring wire and forms this as the mouse-trap spring. In the process, the wire is turned and bent 23 times at varying degrees to make a spring. The mouse-trap machine pushes the piece of pine along a slot and brands the base. The machine turns the spring ends. The spring is fed through and stapled by hand to the base. This operation completes the assembly of a mouse trap.

Text from the Powerhouse Collection website

 

Lockheed Aircraft Company (manufacturer, Burbank, California, United States of America) 'Aircraft undercarriage from Lockheed Altair monoplane 'Lady Southern Cross', starboard side' Probably 1933

 

Lockheed Aircraft Company (manufacturer, Burbank, California, United States of America)
Aircraft undercarriage from Lockheed Altair monoplane ‘Lady Southern Cross’, starboard side
Probably 1933
Metal/rubber
Height: 1420 mm
Width: 480 mm
Diameter/Length: 1000 mm
Powerhouse Collection
Acquired February 1994

 

Aircraft undercarriage from the Lady Southern Cross

The only surviving fragment of aircraft in which Sir Charles Kingsford Smith died, 8 November 1935

This wheel and oleo strut are part of the starboard undercarriage used by Sir Charles Kingsford Smith (Smithy) in his Lockheed Altair aircraft VH-USB ‘Lady Southern Cross’ for his attempt at a record breaking flight from England to Australia in 1935. On 8 November 1935 ‘Lady Southern Cross’ is estimated to have crashed into the Gulf of Martaban in the vicinity of Aye Island off the coast of Burma, now Myanmarm, at approximately 0216 local time. The undercarriage is the only major component to have been located and preserved after the loss of the aircraft with Smithy and his co-pilot/engineer, Tom Pethybridge, on board.

Sir Charles Kingsford Smith is Australia’s most renowned pioneer aviator. He established a number of records in a variety of aircraft, most notably the Fokker Trimotor, ‘Southern Cross’. His interest in competing in the MacRobertson Air Race of 1934 gave him the impetus to purchase the Lockheed Altair as an aircraft with the capability of achieving first place, but engineering problems and lack of time mean that he had to withdraw from the race. In testing the aircraft in Australia, he established a number of city to city speed records in the Altair. To ‘save face’ for withdrawing from the race he flew the Pacific instead in the west east direction establishing another record. Smithy and Tom Pethybridge, lost their lives endeavouring to break yet another record, the England-Australia speed record.

The single engined Lockheed monoplane aircraft of the late 1920s and 1930, encompassing the Sirius, Orion, Altair, Air Express, Explorer and Vega, were considered to be revolutionary in their time. According the their ‘biographer’, Richard Sanders Allen in ‘Revolution in the Sky’, those fabulous Lockheeds, the pilots who flew them, “…became the most copied, coveted, news making airplanes of their era”. They achieved a number of records in the hands of such famous aviators as Amelia Earhart, Charles Lindbergh, Wiley Post, Hubert Wilkins and Sir Charles Kingsford Smith, to name a few. As well as providing record breaking aircraft the Lockheed Aircraft Corporation, as it became, used the basic designs and manufacturing techniques to produce small airliners such as the Orion, Air Express and Vega. After the completion of the last of this series of designs Lockheed went on to design and manufacture such significant airliners as the Lockheed 10 Electra and the Lockheed 14 Super Electra. During World War II, Lockheed designed the Constellation which became the backbone of many airlines restarting services post-world War II. Qantas based its fleet on the Constellation before converting to the gas turbine powered Boeing 707.

Text from the Powerhouse Collection website

 

John Lyon Gardiner (maker, Sydney Technical College, Sydney, New South Wales, Australia) 'Model staircase' 1891

 

John Lyon Gardiner (maker, Sydney Technical College, Sydney, New South Wales, Australia)
Model staircase
1891
Cedar (Toona australis)
Height: 2730 mm
Width: 1390 mm
Depth: 990 mm
Powerhouse Collection
Presented by Sydney Technical College, 11 November 1953

 

Model staircase

This model staircase is a significant example of the work of Sydney Technical College instructor, John Lyon Gardiner. It was built to demonstrate the principles of stair construction. Almost from its inception the Museum had a close relationship with the Technical College which was its immediate neighbour in Harris Street. At the time there was a new interest in education through observation or ‘learning by looking’. This was thought particularly important in the training of ‘practical men’ and museum’s were an essential part of this process. As the English philanthropist, Thomas Twining, wrote in Science made easy (1876) about the purpose behind his own Museum in Twickenham, outside London:

‘I became more and more impressed with the desirableness of propagating among the working population, sound practical knowledge calculated to secure for steady persevering industry, a well earned mead of Health and Comfort … [through] VISUAL EDUCATION.’

The staircase is made from cedar which is also significant as, at the time, the Museum was actively promoting commercial applications for colonial timbers.

Text from the Powerhouse Collection website

 

James Brewer (maker, Darlestone, United Kingdom) 'Long case clock' 1690

 

James Brewer (maker, Darlestone, United Kingdom)
Long case clock
1690
Wood/glass/brass/metal
Height: 2240 mm
Width: 495 mm
Depth: 300 mm
Powerhouse Collection
Purchased 1963

 

John Dewe (maker, London, England) 'Long case clock' 1733-1764

 

John Dewe (maker, London, England)
Long case clock
1733-1764
Lapis-blue Japanned case, wood/metal
Height: 2240 mm
Width: 515 mm
Depth: 240 mm
Powerhouse Collection
Purchased 1964

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top, Man's ceremonial headpiece (lamba), sheet gold alloy, Sumba, Indonesia, 1880-1950; and at second top, Textile length (mens waist cloth), handwoven cotton / shells / beads, maker unknown, East Sumba, Indonesia, 2000-2004

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top, Man’s ceremonial headpiece (lamba), sheet gold alloy, Sumba, Indonesia, 1880-1950; and at second top, Textile length (mens waist cloth), handwoven cotton / shells / beads, maker unknown, East Sumba, Indonesia, 2000-2004

 

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at top, Man's ceremonial headpiece (lamba), sheet gold alloy, Sumba, Indonesia, 1880-1950; and at second top, Textile length (mens waist cloth), handwoven cotton / shells / beads, maker unknown, East Sumba, Indonesia, 2000-2004

 

Installation view detail of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at top, Man’s ceremonial headpiece (lamba), sheet gold alloy, Sumba, Indonesia, 1880-1950; and at second top, Textile length (mens waist cloth), handwoven cotton / shells / beads, maker unknown, East Sumba, Indonesia, 2000-2004

 

Maker unknown (East Sumba, Indonesia) 'Textile length (mens waist cloth)' 2000-2004

 

Maker unknown (East Sumba, Indonesia)
Textile length (mens waist cloth)
2000-2004
Handwoven cotton/shells/beads
Width: 560 mm
Powerhouse Collection
Purchased 2010

 

Pictorial textile from East Sumba

This exceptionally long and narrow pictorial textile was woven on the island of Sumba in Indonesia. While the textile exemplifies the renowned skills of the Sumbanese women weavers, its design is highly innovative and a distinct departure from tradition. Innovation in textile design was not new to the Sumbanese weavers who certainly embodied strong traditions but who, under Dutch colonial rule, were encouraged to produce textiles specially designed to appeal to the Dutch market.

This long textile was probably produced for the tourist trade and reflects innovative approaches to design and production in several respects.

Supplementary warp patterning, known as pahikung on Sumba, has been used in the central decorative band for the full five metre length of the textile. In accomplishing such an extended length of pahikung, the weaver has produced a masterpiece of intricate and evenly tensioned weaving. This exacting technique was generally used for the short and highly decorative bands around a woman’s tube skirt or sarong whereas here it has been combined with the traditional five metre long men’s waist wraps called rohobanggi. However rohobanggi, which had a ritual function, were always woven with a simple design of stripes and had no additional ornament.

The most dominant motif in the textile, which is repeated in pahikung down the middle of the cloth, is a sailing boat with one person wearing a large hat at the tiller and three passengers. Boat motifs are not part of the traditional iconography of Sumbanese art; they are common in Sumatra however, where ‘ship cloths’ appear in several well-known forms. The ship imagery must have been brought to Sumba in some form, probably from Sumatra, for incorporation into the weavers’ design repertoire. Forming a wide border down each side of the cloth, are motifs traditional to Sumba which depict water creatures such as crocodiles, turtles and crayfish and have been worked in beads and small shells. Traditionally, shell decoration was also restricted to women’s tube skirts or sarongs.

Sumbanese textiles have changed significantly through interaction with the Dutch and other global markets, especially during the last decades during which tourism has grown exponentially in Indonesia. As exemplified in this remarkable example, textiles in Sumba today combine ancient ancestral symbols with contemporary images drawn from other sources. Their designers can pick and choose from a wealth of possibilities while still maintaining non-negotiable traditional design forms, weaving techniques and iconography.

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing The Transparent Woman (1950-1953)

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing The Transparent Woman (1950-1953, below)

 

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing a detail of The Transparent Woman (1950-1953)

 

Installation view detail of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing a detail of The Transparent Woman (1950-1953, below)

 

The German Health Museum (Cologne, Germany) 'Anatomical model, full size, 'The Transparent Woman'' 1950-1953

 

The German Health Museum (Cologne, Germany)
Anatomical model, full size, ‘The Transparent Woman’
1950-1953
Used by Museum of Applied Arts and Sciences, Sydney, New South Wales, Australia, 1954-2007
Perspex/aluminium/metal/wood/plastic
Height: 1740 mm
Width: 1060 mm
Powerhouse Collection
Purchased 1958

 

The Transparent Woman

This the first transparent anatomical model of a woman ever to be exhibited in Australia.

In 1939 the director of the Museum, Arthur Penfold, embarked on an international study tour visiting many different museums and galleries overseas. He visited museums in both Chicago and New York and became captivated by their displays of transparent human models and their promotion of healthy living and sanitary practices. Due to lack of funding, the Transparent Woman was not acquired by the Museum until 1954. She was the first electronic scientific anatomical model to be displayed in Australia and was acquired to further the Museum’s mission to shape model citizens.

People have historically been curious about seeing what is inside objects, especially the human body. In the nineteenth century members of the public were able to witness dissections on cadavers; however the sights, and smells must have been overwhelming at times. The technology then became available to preserve human organs and make them semi-transparent by passing light through them. People were able to see what was inside the body without the blood and guts of dissections. Papier mache and wax models were used and, with advancements in plastics technology, clear and flexible plastic became available for model making.

These models were a German innovation, originating in the early 1930s at the Museum of Hygiene in Dresden. They served as a teaching aid for students of anatomy, and promoted a message of health and sanitation to the general public. The models were based on ‘perfect forms’, of young men and women, and symbolised the healthy body that people should strive to achieve. Germany was undergoing rapid industrialisation; thus prompted rapid urban growth accompanied by inadequate sanitation. The German Government promoted the use of these models as a way of educating and preserving a healthy working class. In the early 1950s the Health Museum in Cologne, West Germany, was established and began producing the transparent models and exporting them to America and other countries.

In the late 1930s some thought that the transparent models were symbols of Nazi ideal racial ideology, most who saw them were transfixed by the eugenic ideal of a healthy body. The Powerhouse Museum’s Transparent Woman arrived in 1954 to advocate a message of individual responsibility to maintain a healthy body.

It is hard to imagine being shocked or offended by this model, but the Transparent Woman must have been something of a spectacle in the 1950s. On importation it is recorded that one customs official was so offended by the nature of the exhibit that she almost never made it into the country. To cover some of the huge cost involved in obtaining the model, she was put on displayed in the State Theatre and the public were charged 2 shillings per adult and 9 pence per child to see her. The viewing sessions were segregated by gender and a trained nurse was on standby to assist if anyone was overcome by the experience. To add to the sensationalism she was marketed using images depicting a dark and shadowy ‘sex siren’ type of woman.

After several months at the State Theatre, the Transparent Woman was moved to the Museum where she continued efforts to promote health and hygiene. The accompanying souvenir booklet proclaimed, “The transparent woman will help us to understand the mysteries of our body, nature’s crowning masterpiece. The transparent woman tells us how our body is made and how it works [she] provides us with the means towards greater understanding of ourselves – so necessary to our wellbeing and healthy living, it is the responsibility of the individual to keep his body healthy so that he may live a useful and a successful life.”.

She later assisted in the Museum’s first attempts to discuss the subject of sex. During the 1970s and 1980s the museum utilised the Transparent Woman to provide human anatomy lessons for school groups. Children were allowed to ask questions and teachers were assured that the museum’s education officers would “endeavour to answer each question openly and as scientifically as possible if the subject of reproduction was raised”. The model was a significant public education tool and, as her accompanying booklet declares, “has helped lift the veil of mystery from womanhood”.

The Transparent Woman has a long history of service to Museum. Starting life as a controversial sensation, she then became the iconic symbol of the Museum’s hygienic crusade. In the past 50 years she has been used to demonstrate how the nervous system works, for sex education, and to demonstrate the areas of the body where contraceptive activities take place. The Powerhouse Museum has a collection of over 380,000 objects, only a small amount of which are on display at any one time, yet the Transparent Woman has spent little of her working life in storage.

References:
Correspondence. A. R. Penfold to F.R. Morrison, 27th Oct 1952, museum records.
The Transparent Woman [souvenir booklet]. Sydney, 1954.
Internal Correspondence. A.R. Penfolds overseas trip, 1939, museum records.
Internal Correspondence. Memorandum to the Secretary: Department of Technical Education, Sydney, From A. R. Penfold, Museum Director, 22nd November, 1954, museum records.
Terence Measham, Discovering the Powerhouse Museum, Powerhouse Publishing, Sydney, 1997, pp. 139-147.
Klaus Vogel. Manifesting Medicines, Bodies and Machines: The transparent man- some comments on the history of a symbol, Harwood Academic Publishers, Netherlands, 1999.
Graeme Davidson and Kimberley Webber. Yesterday’s Tomorrows: The Powerhouse Museum and its Precursors 1880-2005. Powerhouse Publishing, Sydney, 2005, pp. 68-81.
The Museum of Applied Arts and Sciences Annual Report, 1954, museum records.

Written by Erika Dicker
Assistant Curator, October 2007

 

A life-size anatomical model of a woman with transparent plastic casing revealing her internal construction. The skeleton is cast aluminium painted white. The arterial and venous systems are represented by red and blue coloured plastic tubing. The nervous and lymphatic systems are represented by brown and green coloured plastic tubing.

The body organs and brain are made from pink, orange, brown and yellow plastics. The plastic organs consist of the brain, larynx, thyroid gland, lungs, heart, liver, gall bladder, spleen, pancreas, stomach, small intestine, caecum, transverse intestine, large intestine, rectum, kidneys, bladder, ovaries, womb and breasts. The organs and brain are fitted with small pilot lights that are controlled from the console to illuminate during different parts of a pre-recorded presentation.

The figure is standing on a turntable, is raised on a two tier platform, which contains rotating mechanisms and loud speakers. The wooden console contains an automatic operating tape recorder and relay switches to operate lighting of organs and rotation of figure.

Text from the Powerhouse Collection website

 

Philippe Starck (designer) (French, b. 1949) Daum Crystal (manufacturer, Nancy, France) Table vase, 'Quatre Etrangetes sous un mur' (Four curiosities below a wall) 1988

 

Philippe Starck (designer) (French, b. 1949)
Daum Crystal (manufacturer, Nancy, France)
Table vase, ‘Quatre Etrangetes sous un mur’ (Four curiosities below a wall)
1988
Glass
Height: 490 mm
Width: 600 mm
Depth: 500 mm
Powerhouse Collection
Purchased 1996

 

Vivienne Westwood (designer, London, England) (English, 1941-2022) 'Shoes (pair), 'Super Elevated Gillie', 'Anglomania' collection, Autumn / Winter 1993-1994' 1993 Shoes (pair), 'Super Elevated Gillie'

 

Vivienne Westwood (designer, London, England) (English, 1941-2022)
Shoes (pair), ‘Super Elevated Gillie’, ‘Anglomania’ collection, Autumn / Winter 1993-1994
1993
Leather/cork/silk
Height: 270 mm
Width: 68 mm
Powerhouse Collection
Purchased 1997

 

 

Powerhouse today unveiled 1001 Remarkable Objects, a major new exhibition led by Leo Schofield AM.

‘Our vision for 1001 Remarkable Objects was a seemingly simple one: to create an exhibition celebrating the sheer scale, breadth and relevance of the Powerhouse Collection. But how to choose? We rejected the nomenclature of ‘treasures’ or ‘masterpieces’ and instead determined all choices must be in some way ‘remarkable’ – whether by virtue of rarity, visual appeal, social history or an ability to invoke wonder. The result is a cornucopia of eras, styles, form, function, size and colour, to stoke memories that so many have of this iconic institution and signal the beginning of a new phase in its marvellous existence’, said Curatorium Chair Leo Schofield AM.

Leo Schofield AM has a long association with Powerhouse, as a former member of the Board of Trustees and a significant donor. He has worked in collaboration with advisors Ronan Sulich, Mark Sutcliffe and Powerhouse curator Eva Czernis-Ryl to select 1001 objects from the more than half a million objects within the collection. This selection includes objects that have never been exhibited before alongside much loved collection icons.

The Powerhouse Collection will be presented across the applied arts and applied sciences including the decorative arts, jewellery, costume, textiles, furniture, clocks, musical instruments, industrial design and social history.

Exhibition designers Pip Runciman, Julie Lynch and Ross Wallace were invited to respond to underlying themes of nature, power, movement and joy. They have created an exhibition that features more than 25 rooms, presenting an unexpected juxtaposition of objects and leads visitors on a journey across time and memory.

Extraordinary objects include a rare Meissen porcelain satirical portrait bust of the court jester known as Baron Schmiedel, made in 1739; the only surviving fragment of the Lockheed Altair aircraft Lady Southern Cross flown by pioneer aviator Sir Charles Kingsford Smith for his final flight in 1935; an Edo period samurai warrior’s suit of armour; and a Detroit Electric car manufactured in 1917.

Musical instruments include a double bass made in 1856 by John Devereux, one of the oldest surviving bowed string instruments made in Australia by a professional instrument maker; an acoustic guitar decorated with hand painted designs by Harold ‘The Kangaroo’ Thornton; and an upright bookcase grand piano, made in 1809.

Fashion highlights include a 1700s court dress; an evening dress by Gabrielle ‘Coco’ Chanel for her Spring collection of 1939; a pair of Super Elevated Gillie platform shoes by British designer Vivienne Westwood from Anglomania, her Autumn/Winter collection 1993-1994; and Romance Was Born’s 2009 ‘Iced VoVo’ dress.

Costumes include the ‘Showgirl’ costume worn by Kylie Minogue for the Closing Ceremony of the Sydney 2000 Olympic Games; the ‘Pink Diamonds’ dress worn by Nicole Kidman in the Baz Luhrmann film, Moulin Rouge and the ‘Fruity Mambo’ costumes designed by Catherine Martin for Strictly Ballroom the Musical.

More than 100 rare and remarkable pieces of jewellery will highlight a recent major donation by Anne Schofield AM. This includes Egyptian revival designs from the 1800s and mourning jewellery crafted from human hair, which will be on display at Powerhouse for the first time.

French and Venetian glass from the 1800-1900s will be presented, as will an English stained-glass window, ‘The Delphic Sibyl’, based on an 1873 painting by Sir Edward Coley Burne-Jones made by Morris & Co about 1900, alongside key examples of Australian and international studio glass ranging from Dale Chihuly to Canberra-based artist Jennifer Kemarre Martiniello and Sydney-based artist Brian Hirst.

‘Leo Schofield and his collaborators, through this exhibition, shed new light and new perspectives on the Powerhouse Collection. In 1001 Remarkable Objects we continue to extend our commitment to sharing with our communities the Powerhouse Collection and the many insights and connections it makes to both our past and our future’, said Powerhouse Chief Executive Lisa Havilah.

Powerhouse will present two special Powerhouse Late programs presented in collaboration with Liquid Architecture. The first program on 5 October is an exploration of the unusual and remarkable sonics in response to the exhibition with creative practitioners who evoke a range of moods through their work. On 23 November, a range of artists will take inspiration from the designers who have created unique worlds for these objects in conjunction with a celebration to launch companion publication 1001.

Press release from the Powerhouse

 

J Hubert Newman (photographer, Sydney, New South Wales, Australia) (Australian, c. 1835-1916) 'Untitled [young boy in sailor suit]' Nd

 

J Hubert Newman (photographer, Sydney, New South Wales, Australia) (Australian, c. 1835-1916)
Untitled [young boy in sailor suit]
Nd
Carte de visite
Paper/card
Height: 165 mm
Width: 107 mm
Powerhouse Collection
Acquired September 1984

 

Charles Letaille (designer) J Pintard (publisher, Rue Saint-Jacques, Paris, France) 'Toy theatre, 'La Pleine Mer, Scenes Maritimes en Action'' 1836

 

Charles Letaille (designer)
J Pintard (publisher, Rue Saint-Jacques, Paris, France)
Toy theatre, ‘La Pleine Mer, Scenes Maritimes en Action’
1836
Paper/cardboard/textile/metal/timber
Height: 320 mm
Width: 704 mm
Depth: 85 mm
Powerhouse Collection
Purchased with funds donated by the Patrons of the Powerhouse, 1985

 

Children’s toy theatre, ‘La Pleine Mer’ (The Open Sea) by Charles Lataille

This extremely rare, hand-coloured, French children’s toy theatre ‘La Pleine Mer, Scenes Maritimes en Action’ (‘The Open Sea, Maritime Scenes in Action’) dates from 1836. The theatre comprises an ocean backdrop, a middle ground of waves and foreground of a South Pacific island reef. Numerous cardboard pieces of French ships, long boats, a drowning sailor and a shark attack can be slid in and out of the scene. By means of a booklet of seven short melodramatic plays (in French), to be read aloud by an adult or teacher, the drama and excitement of maritime adventures in the exotic South Pacific can be performed. The plays cover accounts of Australian aborigines fishing and building canoes, visits by French wayfarers to the Solomon Islands and Tahiti, and Maoris in New Zealand.

Many children’s theatres were made in the early 19th century with their popularity peaking between 1830 and 1860 when adult theatre was enjoying an unprecedented success with melodramas, masques and pantomimes. English toy theatres were the most complex often with a proscenium, stage, trap-doors, machinery for working curtains and trick effects, supports for scenery and a multitude of characters. However, Continental publishers produced simplified versions, although what they lacked in technical complexity was made up in settings and characters. French theatres, such as this one produced by J. Pintard in Paris, were noted for their beautiful hand-colouring.

Toys of the mid to late 19th century were designed to be educational rather than for play. The toy theatre, ‘La Pleine Mer’, would have instructed children in aspects of navigation, maritime life, exploration, geography and the people of the Pacific. The theatre features an unusual and appealing use of maritime pictorial material which is drawn heavily from books, paintings and journals of discovery of the day. It illustrates a popular representation of Australia and the South Pacific at the time. The theatre is one of the earliest graphic representations of Australia and the South Seas in the Museum’s collection. Furthermore, whereas the books, journals and paintings of this period survive in state, national and international libraries and art galleries virtually no toys depicting content related to Australia and the South Pacific in the 1830s are extant worldwide.

Margaret Simpson
Curator, Transport & Toys
August 2011

Mitchell, Louise, ‘La Pleine Mer Sailing over a cardboard sea’, in The Australian Antique Collector, 36th edition, 1988. pp. 37-41.

Publication of La Pleine Mer noted in Bibliographie de la France, 10 December 1836, p. 597, entry No. 6239.

 

Toy theatre comprising 27 printed and hand-coloured lithographic cardboard pieces, in a South Pacific setting. When assembled the theatre comprises a painted backdrop with two ships under sail flying French colours, a longboat pulling away, more ships in the background and a blue sky with clouds. Between this and the proscenium are five ranks of waves (two of which have wooden runners to support the moving pieces).

The foreground features lush tropical vegetation and a reef battered by breakers. It is in three parts with a base showing the shore and large pieces which are installed at the left and right composed of trees and rocks. There are seven separate lithograph boats, one for each of the plays, with a further six separate pieces to be added in where instructed in the script. The scenes are either fixed into slots in the foreground or locked into a balance placed on wooden runners obscured by the middle waves.

The script comprises a 32-page booklet designed to be read aloud by an adult or older child while the different scenes are activated. The plays depict customs of the Solomon Islands, Natives of New Guinea and Tahiti, whaling activity in the South Pacific and landing in New Zealand.

According to the ‘Bibliographie de la France’, this toy theatre was produced by J. Pintard on 10 December 1836. Pintard’s other toy theatres had titles including ‘Le Theatre Enfantin’, ‘Le Spectacle Asiatique’, ‘Ou Danse et Voltige sur La Corde’ and ‘La Voiere’.

In keeping with most toymakers of the period, Pintard produced a variety of toys and related material aimed at educating children in art, geography, scripture, history and natural history. Advertising his stock at the conclusion of the ‘La Pleine Mer’ script, he claimed “L’enseignement de la moral la plus pure forme la base de tous ces petits ouvrages instructifs” (“The moral teaching in its purest form is the basis of all these little educational works”).

This toy theatre, ‘La Pleine Mer’, includes seven plays written by Charles Letaille, who also produced the lithography. Letaille collaborated with his publisher to produce other children’s material during the 1830s and 1840s. The first play is entitled ‘The Sea, The Birth of Navigation’ and describes the simple craft of the natives of New Holland (Australia) and concludes with an account of the carved and outrigger canoes of New Guinea and Tahiti.

In the more dramatic second play, ‘The Whale’, native canoes are replaced with a spouting whale and a long boat from the whaling ship ‘Albatross’. The narrative begins in a bay of the Chilean coast and concludes with a whale-hunting drama. The play instructs children about the uses of whale products, (whale rib bones for umbrellas and whale fat boiled on board in large vats for oil) and includes a gruesome description of the sailors climbing over the carcass of the whale while tied to the side of the ship to remove the ribs, skin and fat.

The third and fourth plays, entitled ‘Man Overboard’ and ‘The Rescue’, describe an unlucky sailor falling overboard from the ship and being thrown a woven cane life preserver. In the meantime the ship is brought into the wind and the long boat launched for the sailor’s rescue.

The next play ‘The Shark’ begins with the deceptively calm description: “We are aboard the American three-master ‘Oceanic’ the sea breeze was barely enough to cause the waves to break on the nearby beach”. The pace picks up quickly with nail biting anticipation as it is revealed the ship’s master is repeatedly diving from the ship and hauling himself up on a rope to cool off from the heat while a short distance away a shark’s fin creates a “frothing shimmering wake”. Climbing into a small boat, the sailors go to his rescue. Gripped with fear they ‘could all foresee the struggle that was about to take place between themselves and the shark; a terrible struggle with a man as the contest’.

In the final play, ‘Putting in at New Zealand’, native figures are slotted into the foreground and a longboat is set into the waves. The play relates the meeting between French sailors and friendly Maoris. After an exchange of branches, the natives return with the sailors in their canoes and a priestess is invited on board ship. Attempts to rub noses with the ship’s steward end in chaos when he makes a sudden movement dislodging his wig and frightening the priestess into believing that he is a sorcerer.

According to Louise Mitchell in her article ‘La Pleine Mer Sailing over a cardboard sea’ many of the original details in the lithographs seen in this toy theatre can be traced to paintings, books and journals of the period. For example, the lithograph depicting New Holland natives tumbling from their capsized canoe while spearing fish, can be traced to an illustration by the Scottish engraver and miniaturist, John Heaviside Clark (c. 1777-1863). Clark had never seen Australian aborigines but adhered to the popular European imagery of them as being noble and savage sportsmen. The illustration appeared in a book published in London in 1813 with the title ‘Field sports & of the Native Inhabitants of New South Wales’, reprinted a year later as a supplement to ‘Foreign Field Sports, Fisheries, Sporting Anecdotes, etc’.

Several of the script’s plays can be traced to a journal entitled ‘La France Maritime’. The shark attack lithograph was derived from an American romantic horror-painting of 1778 by John Singleton Copley (1738-1815) ‘Watson and the Shark’. In the toy theatre play the man overboard facing a shark’s jaws of death is pulled to safety. Ironically, the victim in the play ends up being the 16-foot shark which is split open by the ship’s cook. In a scene which initially evokes terror the mood is transformed into humour when the sailors discover that a man’s otter-skin hat belonging to the ship’s doctor is inside the shark’s stomach. (Clothes and belongings hung over the side of ships were regularly eaten by sharks).

Other illustrations can be traced to ‘Le Voyage Pittoresque Autour du Monde’ also published in 1836 by the French explorer of the South Pacific renowned for his seamanship, Jules Dumont d’Urville (1790-1842). A canoe from the Solomon Islands and a Tahitian sailing boat are directly derived from d’Urville’s book.

By the 1830s Europeans were familiar with many popular accounts of seamen’s journals of scientific and exploratory maritime expeditions. Suitable pictorial material was also available from the atlases of the Pacific voyages of Cook, La Perouse, d’Urville and others, and were reproduced extensively in all kinds of publications.

Text from the Powerhouse Collection website

 

Charles Letaille (designer) J Pintard (publisher, Rue Saint-Jacques, Paris, France) 'Toy theatre, 'La Pleine Mer, Scenes Maritimes en Action'' 1836

 

Charles Letaille (designer)
J Pintard (publisher, Rue Saint-Jacques, Paris, France)
Toy theatre, ‘La Pleine Mer, Scenes Maritimes en Action’
1836
Paper/cardboard/textile/metal/timber
Height: 320 mm
Width: 704 mm
Depth: 85 mm
Powerhouse Collection
Purchased with funds donated by the Patrons of the Powerhouse, 1985

 

Charles Letaille (designer) J Pintard (publisher, Rue Saint-Jacques, Paris, France) 'Toy theatre, 'La Pleine Mer, Scenes Maritimes en Action'' 1836 (detail)

 

Charles Letaille (designer)
J Pintard (publisher, Rue Saint-Jacques, Paris, France)
Toy theatre, ‘La Pleine Mer, Scenes Maritimes en Action’ (detail)
1836
Paper/cardboard/textile/metal/timber
Height: 320 mm
Width: 704 mm
Depth: 85 mm
Powerhouse Collection
Purchased with funds donated by the Patrons of the Powerhouse, 1985

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at centre an architectural model of the Macquarie Lighthouse made by the Department of Navigation, Sydney, New South Wales, Australia, c. 1880

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at centre an architectural model of the Macquarie Lighthouse made by the Department of Navigation, Sydney, New South Wales, Australia, c. 1880

 

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing at centre an architectural model of the Macquarie Lighthouse made by the Department of Navigation, Sydney, New South Wales, Australia, c. 1880

 

Installation view detail of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing at centre an architectural model of the Macquarie Lighthouse made by the Department of Navigation, Sydney, New South Wales, Australia, c. 1880

 

Architectural model, Macquarie Lighthouse, c. 1880

This lighthouse model is a record of a significant Sydney building and landmark. It shows the design of the second lighthouse built on the sight at Dunbar Head, Vaucluse, lit in 1883, and designed by colonial architect James Barnet. The original lighthouse, designed by convict architect Francis Greenway and lit in 1818 had deteriorated by 1823 due to the soft sandstone used in construction.

Scottish immigrant James Barnet arrived in Sydney in 1854. A trained builder and architect, he became Clerk of Works at the University of Sydney soon after his arrival. in 1860 he joined the Colonial Architect’s Office, and within two years was its Head. Barnet was strongly influenced by the Italian Renaissance, and had no sympathy for new American styles of architecture which were becoming fashionable in Sydney at the end of the century. He was equally critical of domestic architecture cluttered with ornamentation. As colonial architect for twenty-five years he has had a lasting influence the architecture of Sydney. As well as the genesis of the Museum of Applied Arts and Sciences, the 1879 Sydney International Exhibition Garden Palace building, Barnet’s buildings include the 1857 new wing of the Australian Museum, the Sydney General Post Office at Martin Place, Customs House, Medical School Anderson Stuart building at the University of Sydney, Callan Park Lunatic Asylum, East Sydney Technical College, Darlinghurst Court House, Victoria Lodge at the Botanical Gardens, and Mortuary Station, Central Railway.

The Macquarie Lighthouse is Australia’s longest serving lighthouse, and its current state is still well represented by this over-a-century year old model.

Damian McDonald
Curator

Text from the Powerhouse Collection website

 

Department of Navigation, Sydney, New South Wales, Australia. 'Architectural model, Macquarie Lighthouse' c. 1880

 

Department of Navigation, Sydney, New South Wales, Australia
Architectural model, Macquarie Lighthouse
c. 1880
Wood / plastic
Height: 1885 mm
Width: 975 mm
Depth: 420 mm
Powerhouse Collection
Gift of Port Authority of New South Wales, 2015

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing 1880s Murano glass from Venice, Italy made by the Venice & Murano Glass and Mosaic Co. (except from the very top piece in the first image, which is a vase, 'Ronces' (Thorns), model 946, glass, designed by René Lalique, 1921, made by René Lalique et Cie, Wingen-sur-Moder, France, c. 1950)

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing 1880s Murano glass from Venice, Italy made by the Venice & Murano Glass and Mosaic Co. (except from the very top piece in the first image, which is a vase, 'Ronces' (Thorns), model 946, glass, designed by René Lalique, 1921, made by René Lalique et Cie, Wingen-sur-Moder, France, c. 1950)

 

Installation views of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing 1880s Murano glass from Venice, Italy made by the Venice & Murano Glass and Mosaic Co. (except from the very top piece in the first image, which is a vase, ‘Ronces’ (Thorns), model 946, glass, designed by René Lalique, 1921, made by René Lalique et Cie, Wingen-sur-Moder, France, c. 1950)

 

W & M Stodart (maker, London, England) 'Upright grand piano' 1809

 

W & M Stodart (maker, London, England)
Upright grand piano
1809
Timber, metal/ivory/fabric
Height: 2480 mm
Width: 1100 mm
Depth: 560 mm
Powerhouse Collection
Bequest of Mr William F Bradshaw, 2010

 

Upright Grand Piano by W & M Stodart

This upright grand bookcase piano is the first of its type to enter the Powerhouse Museum’s collection and the earliest upright piano to be found in it. Dating from 1809 it is made by one of London’s leading piano manufacturers, Matthew and William Stodart, and one of the few examples of this type of piano to be found in Australia. Apart from its rarity it is significant for its construction and design showing the transition from the standard horizontal grand piano to the cabinet piano, which then developed further into the upright piano known today.

This style of upright grand is also unique as it was purposely designed to incorporate a bookcase and therefore had the dual function of musical instrument and drawing room furniture. The style was first patented by William Stodart, one of the makers of this piano, in 1795. Rosamond Harding recounts that Joseph Haydn visited the Stodart shop and “expressed himself delighted with the new possibilities it foreshadowed in case-making and with the quality of tone.” (Harding, p. 63).

Unlike later upright pianos the design is similar to a horizontal grand which has been inverted to the vertical from the keyboard. This accounts for the great height of these instruments, having approximately the same string length as horizontal grand pianos of the time. The bookcase piano was an ornate instrument and expensive to buy as well as produce. This together with their unwieldy height and lack of portability as well as tuning difficulties contributed to bookcase grands only being produced up until about 1825. From this time the upright idea evolved further into the cabinet piano where the string and soundboard section of the piano was dropped to floor level thus reducing the height. This created other problems related to the position the hammers needed to be in to strike the strings to produce an optimum tone. This lead to further developments in piano action design to overcome the problem.

However, the trend to make pianos as ornate pieces of domestic furniture continued well into the 19th century when cabinet pianos would continue to be decorated with ornate fabric fronts or large mirrors, suitable for large domestic rooms.

Michael Lea
Curator, music & musical instruments
March 2010

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing John Devereux's Double bass (1856)

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing John Devereux’s Double bass (1856, below)

 

John Devereux (Australian born England, (c. 1815-1883)(maker, Melbourne, Victoria, Australia) 'Double bass' 1856

 

John Devereux (Australian born England, (c. 1815-1883)(maker, Melbourne, Victoria, Australia)
Double bass
1856
Red brown varnish, European Spruce/European Maple/Australian Cedar/brass/paper
Height: 1990 mm
Width: 655 mm
Depth: 385 mm
Powerhouse Collection
Purchased with the assistance of the Australian Government through the National Cultural Heritage Account and supporters of the Powerhouse Museum Foundation and the Pinchgut Opera, 2007

 

Double Bass made by John Devereux

John Devereux is one of the earliest violin makers known to have been working in Australia and is seen as Australia’s first professional bowed string instrument maker. He had a significant reputation and output from the 1860s to 1880s and was a contemporary of Australia’s other great maker of this period William Dow, also of Melbourne. Born in England in 1810, Devereux arrived in Australia in 1854 from London where he had been working in the workshop of violin maker Bernhard Simon Fendt (1800-1852). He settled in Melbourne and operated a violin making business there until his death in 1883. Apart from double basses he is known to have made violins, violas and cellos. He was apparently an accomplished double bass player and performed regularly at Government House in Melbourne. …

This double bass is possibly Devereux’s earliest instrument made in Australia that still survives. The instrument is made as a 3 string rather than 4 string bass which denotes an early period in bass making generally. Although the label is not original the bass has all the same characteristics of Devereux’s other instruments including two features that typify his work in Australia – his use in his double basses of Australian cedar especially for the back and an internal tension bar running the length of the body of the instrument from top to bottom. Independent assessments of the instrument also confirm this as a Devereux instrument. Most Devereux instruments remaining in original condition contain the tension bar which he devised in Australia to strengthen the instrument and prevent twisting of it in the Australian climate. This rigidity was also a way of keeping his instruments in tune in the local climate. There are only 4 other Australian made Devereux basses known to exist which date from a later period to this one.

In addition to the double bass the Powerhouse Museum also contains 2 violins by Devereux dating from 1869 and 1871 respectively, a viola by Devereux dated 1869, the 1866 gold medallion inter-colonial exhibition award, referred to above, and a separate tension bar and labels.

The exact number of instruments John Devereux made is unknown. Double basses made by Devereux both when he worked in London and in Australia survive, however, only five Australian made basses are currently known. Devereux also made violins, violas and cellos in Australia and examples of his work in general exist. He exhibited in a number of inter-colonial exhibitions and the catalogues of these mention the types of instruments he made. These catalogues also state that he used both European and Australian native timbers for his instruments.

Michael Lea,
Curator, music and musical instruments
May 2007

Text from the Powerhouse Collection website

 

Lorenzo (maker, Japan) 'Guitar' c. 1975 painted and used by Harold 'The Kangaroo' Thornton, Sydney, New South Wales, Australia, 1980-2000

 

Lorenzo (maker, Japan)
Guitar
c. 1975
Painted and used by Harold ‘The Kangaroo’ Thornton, Sydney, New South Wales, Australia, 1980-2000
Handpainted, wood/nylon/plastic/metal/paper
Height: 1150 mm
Width: 375 mm
Depth: 97 mm
Powerhouse Collection
Gift of Philip Thornton, 2018

 

Hand painted Guitar by Harold ‘The Kangaroo’ Thornton

The guitar is part of a collection of extraordinary outfits and objects belonging to artist Harold ‘The Kangaroo’ Thornton (1915-2004), the creator of one of Australia’s rare historically themed art works, ‘Dr Brown and Green Old Time Waltz’. Hand painted by Harold, the guitar beautifully represents Harold’s personality and passion for art which shines through all of his works. In common with the other painted pieces in the collection, the artwork on the guitar is characterised by a sense of exuberant boldness and carefree abandon. The use of kaleidoscopic colours, uninhibited patterns both geometric and organic, mirrors Harold’s sense of playfulness and joy for life.

Largely self taught, Harold began painting at 8 years of age following the traditional art conventions of the times. It wasn’t until the 1980s however that Harold began painting in the style that perfectly matched his personality and philosophy of life. Stylistically, his work has been described as ‘psychedelic, naive or magic realistic’. Harold was never interested in making money or being aligned to a specific genre. His single-minded focus was to paint whatever took his fancy in his own inimitable way.

Several well-known Australian artists including Ken Done, Martin Sharp and body artist, Tim Gratton acknowledge Harold’s influence on their work. Largely denied recognition as a serious artist in life, over time there has been a growing appreciation of Harold’s artistic gift.

Glynis Jones and Wendy Circosta, 2017
Curator and Curatorial Volunteer

 

This guitar was hand painted by artist, Harold ‘The Kangaroo’ Thornton in Sydney possibly between 1980 and 1995.

Prominent Australian, Dr Bob Brown has described Harold as a ‘very unusual character. He had a little goatee, a wisp of beard coming out of his chin and he had a naked woman enamelled on to one of his teeth.’ Born in Enfield, an inner west suburb of Sydney, in 1915, Harold Leslie Thornton began his art career at the age of 8 when he used to write signs for the local butcher and grocer. Finding school a waste of time, he left at age 14 to work as a sign writer, learning by watching how others worked. In later years he spent some time at the Julian Ashton Art School and Desiderius Orban School of Art (1944-46), though he remained largely self-taught. In 1937, Harold departed Sydney with a friend on a motorbike and ended up settling in Griffith, New South Wales until 1941. Painting and wrestling were sources of income at this time. During the remainder of World War II, he lived in Sydney and worked as a sign painter at several places in the war industry. It wasn’t until after World War II that Harold began painting in earnest.

Harold returned to Griffith in 1947 and ran a sign writing business. In 1950 he began touring the Australian countryside setting up his own mini exhibitions in places such as Condobolin, Leeton, Wagga Wagga, Wollongong and Griffith for the next 10 years. He returned to Sydney in 1963.

He has said in both print and recorded interviews that he didn’t fit the mould of what the established art world considered an artist. From head to toe, he dressed flamboyantly in clothes which he’d fashioned and painted and he revelled in fun, whimsy and theatricality that had the art world questioning, ‘was he an artist or a showman’. Self-styled ‘ The Greatest Genius That Ever Lived’, Harold believed very much tongue in cheek that ‘You are what the public thinks you are so I’m the greatest genius that ever lived!’

Not represented by any local dealers and disenchanted with the power of art critics to make or break an artist, Harold left Australia to live in Papua New Guinea from 1968-1970 before making his way to Amsterdam where he spent many years creating art, writing songs and modelling for art classes. In Amsterdam, Harold received the recognition that the Sydney academic art world denied him. Known for his painted murals on shop windows, he was a well-loved and recognised figure in Amsterdam. His most famous mural was painted in 1975 on ‘The Bulldog’, one of the first establishments where marijuana from around the world could be sampled. It is now a landmark site protected by the Netherlands National Trust.

Harolds’s earlier works followed the more conventional style of realistic portraiture and landscapes. It wasn’t until the 1980s that Harold developed his own ‘magic realistic’ style. Nonconformist and reminiscent of psychedelia describes not only his art but Harold himself. A larger than life figure, he dedicated his life to his art, surrounding himself with objects that had received the ‘genius’ treatment, including clothing, accessories, his van, and a guitar and suitcase which are both included in the Museum’s collection.

Professionally, Harold had three portraits selected as finalists in the prestigious Archibald Prize which is held annually at the Art Gallery of NSW: comic Roy Rene (1948), Al Grassby (1982) Minister for Immigration in the Whitlam Government and Dr Bob Brown (1983), founder and leader of the Greens political party. Dr Brown was the subject of a very important Australian historical work, ‘Dr Brown and Green Old Time Waltz’ which is held in the National Portrait Gallery in Canberra. It documents the story of one of Australia’s most controversial environmental issues – the Gordon-below-Franklin Project. He also held several exhibitions in Sydney, Griffith and Amsterdam and has influenced well known Australian artists, Martin Sharp, Ken Done and Tim Gratton.

Harold died on 7 April 2004, leaving an archive of over 200 paintings. His greatest wish was for all of his paintings to be in the one place on permanent exhibition.

Text from the Powerhouse Collection website

 

Edward William Godwin (designer) (English, 1833-1886) William Watt (maker, England, 1834-1885) 'Sideboard' 1867-1880

 

Edward William Godwin (designer) (English, 1833-1886)
William Watt (maker, England, 1834-1885)
Sideboard
1867-1880
Oak/metal
Height: 1810 mm
Width: 2550 mm
Depth: 520 mm
Powerhouse Collection
Purchased 1991

 

Sideboard designed by Edward William Godwin

Edward William Godwin (1833-1886) was one of the most important designers of the English design reform movement in the second half of the 19th century. He was an active and influential member of the Aesthetic Movement and the first 19th century English furniture designer to turn to Japanese art for inspiration. His emphasis on the need to reconcile function and design, utility and beauty did much to redirect Victorian design and is now believed to have influenced the direction of 20th century design. The Anglo-Japanese sideboard is one of the earliest pieces of furniture by Godwin and expresses his enthusiasm for Japanese design as well as the importance he attached to function, lightness and simplicity. The sideboard remained his most radical Japanese-inspired design and is his best known piece of furniture.

Text from the Powerhouse Collection website

 

Christopher Dresser (designer, British, 1834-1906) J.W. Hukin and J.T. Heath (maker, London, England) 'Kettle and burner on stand' 1878

 

Christopher Dresser (designer, British, 1834-1906)
J.W. Hukin and J.T. Heath (maker, London, England)
Kettle and burner on stand
1878
Electroplated silver/wood
Height: 275 mm
Width: 223 mm
Depth: 170 mm
Powerhouse Collection
Purchased 1991

 

Kettle and burner on stand designed by Christopher Dresser

This kettle was designed by Christopher Dresser for J.W. Hukin and J.T. Heath in London in 1878. A trained botanist and a visionary designer who bridged the gap between art and industry in Victorian England, Dr Christopher Dresser was a leading design reformer of the era. As opposed to John Ruskin and William Morris, Christopher Dresser was an enthusiastic advocate of the machine, believing that household items should be more affordable while being both beautiful and functional. The association of simplicity with progress led him to reject the taste for rich decoration of Victorian historicism and naturalism which used representational, often relief ornaments indiscriminately applied to objects. Dresser’s interest in forms based on the structure of plants, his emphasis on function in design and the economic use of materials such as electroplated silver, have no precedent in Western design traditions.

Dresser had a passion for Japanese art, which was rediscovered by the West in the 1850s, strengthened by his travel to Japan in 1876. The kettle’s chased plum-blossom-and-bamboo decoration, the angular spout and feet, straight wooden handle and exposed rivets reference the Japanese aesthetic. Dresser diverse designs for metal, textiles, glass and ceramics inspired by Japanese art and design are also associated with the Aesthetic movement which has a strong impact on the visual arts, literature and fashionable living in Britain from the 1860s to the 1895 trial of the writer Oscar Wilde, the movement’s best-known advocate and exponent. With its famous credo ‘art for art’s sake’, it highlighted the aesthetic value of the arts, privileging beauty over any moral or didactive purpose.

Eva Czernis-Ryl, Curator

Text from the Powerhouse Collection website

 

Sir Edward Coley Burne-Jones (English, 1833-1898)(designer) William Morris Workshops (maker, England) 'Stained glass window, 'The Delphic Sibyl'' 1869-1875

 

Sir Edward Coley Burne-Jones (English, 1833-1898)(designer)
William Morris Workshops (maker, England)
Stained glass window, ‘The Delphic Sibyl’
1869-1875
Glass/lead
Height: 1549 mm
Width: 915 mm
Depth: 140 mm
Powerhouse Collection
Purchased with funds donated by the Patrons of the Powerhouse, 1984

 

‘The Delphic Sibyl’ window designed by Sir Edward Coley Burne-Jones

This magnificent stained-glass window entitled, ‘Sibylla Delphica’, was produced in about 1900 in the workshops of Morris & Co. at Merton Abbey southwest of London after designs by the pre-Raphaelite painter, Sir Edward Coley Burne-Jones.

The window is an example of work from the Arts and Crafts Movement (1850s-1930s), which was born in industrialised England out of enthusiasm for the ‘morally superior’ work of the medieval craftsman. The movement was led by the great Victorian philosopher and art critic, John Ruskin, and the influential designer, William Morris.

While the Arts and Crafts movement drew on different cultures and periods, its members were united in their opposition to poor design standards and the dehumanising effects of industrialisation. They mostly handcrafted objects in small workshops, explored traditional techniques and materials and intended to make beautiful objects for all.

William Morris set out to produce only the finest quality furnishings for discerning customers including furniture and stained glass. This window is a later version of one made in England for the chapel of Jesus College, Cambridge, in 1872. Morris was most likely responsible for the pale painted botanical patterned background and stylised canopy of vines which frame the figure of Sibyl. (Sibyls were women the Ancient Greeks believed were oracles).

William Morris was a poet, writer, politician and conservationist as well as being an artist, designer and manufacturer, whose products underpinned a successful, long-lasting business. His innate ability to unify form, colour and pattern and his boundless creativity made him the most innovative and outstanding pattern designer of his generation. Even in the 1900s Morris’ wallpaper and textile designs remained popular.

Text from the Powerhouse Collection website

 

Attributed to the painter of 'Group of Taranto 305', Athens, Greece. Amphora with cover, 'Attic black figure' 530-510 BC

 

Attributed to the painter of ‘Group of Taranto 305’, Athens, Greece
Amphora with cover, Attic black figure
530-510 BC
Red earthenware
Height: 470 mm
Width: 265 mm
Depth: 270 mm
Powerhouse Collection
Gift of Sir Robert Webster and Sir Norman Rydge, 1952

 

Attic Black Figure Amphora

The amphora was made in Greece, c. 530-510 BC. The amphora is part of a large group of over 300 vessels (mostly amphorae) which are stylistically very closely related. More than 150 of these vessels have been divided into closely related groups, one called ‘Group of Taranto 305’ to which this amphora belongs, probably painted by one artist.

Terracotta amphora with Attic black figure design on a red ground. The amphora has a pedestalled foot, bulbous body, rounded shoulders and slim neck with flaring rim. Two ribbed strap handles extend from the shoulders to the top of neck. On one side is a female figure holding her cloak around her head and shoulders like a veil, a traditional gesture of modesty, especially associated with a bride. To the left, a satyr approaches with one arm outstretched; another satyr approaches from the right. This scene possibly represents Ariadne about to be conducted to her marriage to Dionysus. On the other side of the amphora are two young naked horsemen, each carrying two spears. The subsidiary decoration includes a double lotus and palmette chain on the neck of the vase; an elaborate palmette cross under the handles; a band of alternately black and red tongues around the base of the neck; a band of rays around the base of the vase and an animal frieze below the figured area. The lid or cover of the amphora is circular and has a knob handle. It features four concentric circles and two rows of small hearts or leaves around the perimeter of the rim.

Text from the Powerhouse Collection website

 

Jean-Charles Develly (French, 1783-1862)(painter) Sevres Royal Porcelain Manufactory (manufacturer, Sevres, Paris, France) 'Plate, 'Impression sur Etoffes: Teinture', from the 'Service des Arts Industriels' (Industrial Arts Service), with a scene illustrating textile dyeing workshop in the Manufacture Royale de Jouy' 1830

 

Jean-Charles Develly (French, 1783-1862)(painter)
Sevres Royal Porcelain Manufactory (manufacturer, Sevres, Paris, France)
Plate, ‘Impression sur Etoffes: Teinture’, from the ‘Service des Arts Industriels’ (Industrial Arts Service), with a scene illustrating textile dyeing workshop in the Manufacture Royale de Jouy
1830
Hard paste porcelain
Height: 32 mm
Width: 240 mm
Depth: 240 mm
Powerhouse Collection
Purchased 1993

 

Sevres plate with painted textile workshop scene

This unique plate belongs to a relatively small group of sumptuous tableware that survive today from the unique 173-piece dessert service known as ‘Service des Arts Industriels’ (industrial arts service). There were 108 plates in the service.

The Sevres Royal Porcelain Manufactory took 15 years to complete the set, which was never replicated. The service was presented by King Louis-Philippe to the Austrian chancellor Prince von Metternich in 1836. Later it belonged to the royal house of Romania.

The service is among the Sèvres factory’s most brilliant technological and artistic achievements. It was made from true (hard-paste) porcelain and its scenes are painted with newly developed pigments that produced colours as richly toned as in oil paintings. These were developed under Alexandre Brongniart (1770-184), the Sèvres factory’s director. The scenes were painted by Jean-Charles Develly who based them on his sketches drawn entirely from life. This was a significant innovation as most services were decorated with subjects copied from engravings or paintings. The service celebrated the progress of technology as applied to different industries in France at the time. The choice of this unusual subject reflected the economic and political importance of a wide range of crafts and industries in France in the early 1800s. The scene decorating the well of this plate is entitled ‘Impression sur etoffes. Teinture.’ and depicts various activities in the textile dyeing workshop at the Manufacture Royale de Jouy in Josas (Yvelines).

The service is a late example of the Empire style in ceramics. The style was developed by the Sèvres factory under the patronage of Napoleon Bonaparte (1805-15) and was widely imitated by other European ceramic factories, remaining popular long after the defeat of Napoleon.

Eva Czernis-Ryl, 1993

References:
Pierre Ennès, ‘Four Plates from the Sèvres “Service des Arts Industriels” (1820 – 1835),’ Journal of the Museum of Fine Arts, Boston 2 (1990): 89-106
Tamara Préaud, ‘Brongniart as Administrator,’ in The Sèvres Porcelain Manufactory: Alexandre Brongniart and the Triumph of Art and Industry, 1800-1847, ed. Derek E.Ostergard (New Haven and London: Yale University Press, 1997), 43-53.

Text from the Powerhouse Collection website

 

Biagio Barzotti (Italian, 1835-1908)(maker, Rome, Italy) 'Roman Ruins' c. 1876

 

Biagio Barzotti (Italian, 1835-1908)(maker, Rome, Italy)
Roman Ruins
c. 1876
Mosaic panel, framed
Glass/gilt and stained wood/metal
Height: 1261 mm
Width: 2005 mm
Depth: 170 mm
Weight: 250 kg
Powerhouse Collection
Purchased 1948

 

 

This framed mosaic panel is entitled ‘Roman Ruins’. It was created by Biagio Barzotti (1835-1908) in Italy in about 1876 by means of a mosaic of coloured glass ‘tesserae’. Rome’s Forum was not completely excavated until the 1870s. Like the many ancient sites uncovered during the 1800s, its exposure increased interest in the classical past and inspired numerous artistic representations.

 

Thomas Hope (English born Holland, 1769-1831)(designer) 'Settee, Regency Egyptian Revival style' c. 1802

 

Thomas Hope (English born Holland, 1769-1831)(designer)
Settee, Regency Egyptian Revival style
c. 1802
Ebonised and gilt beech/bronze and gilt brass mounts/reproduction silk damask and trimmings
Height: 610 mm
Width: 1676 mm
Depth: 660 mm
Powerhouse Collection
Purchased with the funds donated by the Patrons of the Powerhouse, 1987
Bronze lions reproduced courtesy of Lord Faringdon, Buscot Park, England
The assistance of George Levy, H Blairman & sons, London is gratefully acknowledged

 

Regency Egyptian Revival settee by Thomas Hope

This pair of armchairs and settee in the Egyptian Revival style were designed by the English Regency designer, Thomas Hope, as part of the furnishings for the Egyptian room of his grand Robert Adam-designed residence in Duchess Street, London. The house was created as a showpiece for Hope’s collection of antiquities, and featured themed rooms with suites of furniture designed by Hope to provide a suitable background for his collection of classical and neoclassical statuary and objets d’art. His Egyptian room was located on the first floor, which was intended to be opened ‘museum-like’ to the public.

Thomas Hope was born in Amsterdam in 1769 into a wealthy Dutch banking family of Scottish descent. He settled in England around 1796 after an exhaustive eight-year grand tour of the Mediterranean countries, including Egypt, Turkey, Greece and Italy. His work in the Egyptian style has various sources including inspiration from his own travels and publications such as V. Denon’s “Voyage dans la basse et la haute Egypte” of 1802. The entire suite and its placement within the Egyptian room is illustrated in a meticulous line drawing in Thomas Hope’s “Household Furniture and Interior Decoration” of 1807 (plate VIII), an exceptional publication which established Hope’s reputation as a designer of outstanding vision and influential style. The Museum’s armchairs and couch form half of the suite of seating furniture originally in the Egyptian room; the other half is presently owned by the Faringdon Collection Trust, Buscot Park, England.

The provenance of the Powerhouse Museum’s pieces is interesting. A businessman, Sir Alfred Ashbolt, brought the suite to Australia in 1924 when he returned to Hobart after a term in London as agent-general for Tasmania (1919-1924). The furniture had been sold from the Hope estate to a London antique dealer in 1917. The couch and chairs were sold again at auction in the 1940s by the family of Sir Alfred Ashbolt. From then on, knowledge about their significance and origin appears to have faded until the armchairs were acquired at a Sydney auction by the Powerhouse Museum in 1984, and the couch acquired three years later, in 1987.

Anne Watson, 1984

Text from the Powerhouse Collection website

 

Unknown maker (Japan, Edo period) 'Suit of armour and horse tack, possibly insignia of samurai officer Koma Kaemon of Bizen clan' Possibly 1775

 

Unknown maker (Japan, Edo period)
Suit of armour and horse tack, possibly insignia of samurai officer Koma Kaemon of Bizen clan
Possibly 1775
Textile/leather/wood/lacquer/metal/paper/fibre/hair
Height: 1430 mm
Width: 800 mm
Depth: 520 mm
Powerhouse Collection
Purchased by the museum from Lawson’s auctioneers, Sydney, 1948

 

Unknown maker (Japan, Edo period) 'Suit of armour and horse tack, possibly insignia of samurai officer Koma Kaemon of Bizen clan' Possibly 1775 (detail)

 

Unknown maker (Japan, Edo period)
Suit of armour and horse tack, possibly insignia of samurai officer Koma Kaemon of Bizen clan (detail)
Possibly 1775
Textile/leather/wood/lacquer/metal/paper/fibre/hair
Height: 1430 mm
Width: 800 mm
Depth: 520 mm
Powerhouse Collection
Purchased by the museum from Lawson’s auctioneers, Sydney, 1948

 

Gelugpa school (China, Ming dynasty, Yongle reign) 'Figures (2), Sino-Tibetan deities, Brahma and Chandra, from Vajrabhairava group' 1403-1424 or Xuande reign, 1426-1435

 

Gelugpa school (China, Ming dynasty, Yongle reign)
Figures (2), Sino-Tibetan deities, Brahma and Chandra, from Vajrabhairava group
1403-1424 or Xuande reign, 1426-1435
Gilt copper alloy/wood
Height: 350 mm
Width: 320 mm
Depth: 135 mm
Powerhouse Collection
Presented to the New South Wales Collection of Applied Art by Dame Eadith Campbell Walker, 1927

 

Sino-Tibetan figures from Vajrabhairava group

Manifestations of Hindu deities (Brahma and Chandra), which would have originally formed part of a Vajrabhairava group.
(-1) Figure, Brahma, seated, single head with 6 faces and four arms.
(-2) Figure, Chandra, similar to (-1) but with single head and two arms.

These two gilt bronze Sino-Tibetan figures are part of a set of eight Hindu gods enshrined in a Tibetan Buddhist temple in Beijing in the 15th century. These two figures would have been fourth and sixth from the left: Brahma and Chandra. These were most likely imperially commissioned, given the scale and quality of the figures, and were made by Newari metal craftsman who moved to China from Kathmandu Valley. The figures would have decorated the base of a monumental image of the cosmic deity Vajrabhairava, the wrathful manifestation of the Buddhisattva Manjusuri, the god of knowledge and wisdom. He is an important meditational deity of the Gelukpas, the largest and most powerful Buddhist order in Tibet. His form is characterised by multiple heads, including a buffalo head, and multiple limbs. The propositions of the present attendant figure suggest that the original sculpture would have stood over five feet high, arguable marking it one of the most important early Buddhist images recorded. A large embroidered silk thangka (Tibetan Buddhist painting) of Vajrabhairava in the Jokhang temple demonstrates the actual convention, showing eight deities in order were Shiva, Vishnu, Indra, Brahma, Katikeya, Chandra, Surya and Gannesha.

Min-Jung Kim
Curator
Feb 2017

Text from the Powerhouse Collection website

 

Gelugpa school (China, Ming dynasty, Yongle reign) 'Figures (2), Sino-Tibetan deities, Brahma and Chandra, from Vajrabhairava group' 1403-1424 or Xuande reign, 1426-1435 (detail)

Gelugpa school (China, Ming dynasty, Yongle reign) 'Figures (2), Sino-Tibetan deities, Brahma and Chandra, from Vajrabhairava group' 1403-1424 or Xuande reign, 1426-1435 (detail)

 

Gelugpa school (China, Ming dynasty, Yongle reign)
Figures (2), Sino-Tibetan deities, Brahma and Chandra, from Vajrabhairava group (details)
1403-1424 or Xuande reign, 1426-1435
Gilt copper alloy/wood
Height: 350 mm
Width: 320 mm
Depth: 135 mm
Powerhouse Collection
Presented to the New South Wales Collection of Applied Art by Dame Eadith Campbell Walker, 1927

 

Charles Rennie Mackintosh (Scottish, 1868-1928)(designer, Glasgow, Scotland) 'Chair, 'Argyle'' 1898-1899

 

Charles Rennie Mackintosh (Scottish, 1868-1928)(designer, Glasgow, Scotland)
Chair, ‘Argyle’
1898-1899
Designed for the Argyle Street Tearooms, Glasgow, c. 1897
Height: 1370 mm
Width: 505 mm
Depth: 470 mm
Powerhouse Collection
Purchased with funds donated by the Patrons of the Powerhouse, 1984

 

‘Argyle’ chair by Charles Rennie Mackintosh

This unusually high backed chair was designed by the Scottish architect, Charles Rennie Mackintosh for Catherine Cranston’s Argyle Street Tearooms in Glasgow around 1898-1899. The design for the furniture of the tearooms was the first major private commission of Mackintosh’s career. The Argyle chair was shown at the Eighth Exhibition of the Vienna Secession, Austria in 1900 where Mackintosh’s highly individual style strongly influenced and contributed to the development of work at the Wiener Werkstatte.

The attenuated lines and exaggerated height of its back anticipated many of Mackintosh’s later designs. It is the first of his high back chairs to feature the top rail as an emblematic iconic symbol. The back uprights support an enlarged oval headrest with a fretted stylised flying swallow shape. Mackintosh raised the height of the chairs in order that the furniture make a dramatic statement within the room.

Mackintosh’s concentration on the formal qualities of the furniture within the interior very much anticipated the spirit of 20th century modernism. Although he was not as appreciated at home as he was on the continent (he died in relative poverty in London in 1928), his architecture and design went on to be revered worldwide and is appreciated for forming an important bridge between the 19th and 20th centuries, and between England and continental Europe.

Text from the Powerhouse Collection website

 

Unknown maker (English) 'Mourning brooch' c. 1870

 

Unknown maker (English)
Mourning brooch
c. 1870
Metal/human hair
Height: 50 mm
Width: 75 mm
Depth: 25 mm
Powerhouse Collection
Gift of Margaret Vella, 1995

 

 

Meticulously crafted from human hair about 1870, this brooch is an example of a practice which flourished in Europe for almost four centuries. Wearing finger-rings as a memento of a deceased relative or friend had been well established by the 1400s, but it was during the late 1700s that mourning jewellery became truly fashionable. Rings, brooches, bracelets and even earrings made from black-enamelled gold, jet and human hair were widely worn particularly in Britain and colonies including Australia.

Alongside a flourishing hair-jewellery industry that sprang up in the 1800s, self-help manuals provided patterns and instructions for braiding and plaiting of hair into jewellery at home. Sometimes seen as macabre, the keeping of the deceased relative’ s hair reflects a different sensibility from the modern sanitised view of death. Although most hair jewellery was intended for mourning, it was also made to celebrate love. Sadly, we don’ t know who wore this brooch. Though it was probably an expression of someone’ s grief, it could also have been intended as a token of love as the hair appears to have belonged to two people. It was made at a time when the fashion for hair jewellery was fading.

Eva Czernis-Ryl, Curator, 2020

Text from the Powerhouse Collection website

 

Ken + Julia Yonetani (Katoomba, New South Wales, Australia) 'Chandelier, 'USA'' 2013

 

Ken + Julia Yonetani (Katoomba, New South Wales, Australia)
Chandelier, ‘USA’
2013
From art installation Crystal Palace: The Great Exhibition of the Works of Industry of All Nuclear Nations
Uranium glass/UV lights/metal
Height: 2000 mm
Width: 1600 mm
Weight: 80 kg
Powerhouse Collection
Purchased with funds donated through the annual appeal and from the MAAS Foundation, 2016

 

‘USA’ Chandelier by Ken + Julia Yonetani

The chandelier is part of an installation created in response to the 2011 Fukushima Daiichi nuclear disaster. There are 31 chandeliers in the installation, each representing a country with nuclear power stations. Their sizes correspond to the nuclear capacity in that country, with the USA chandelier being the largest. All chandeliers are densely covered with specially sourced uranium glass beads and feature uranium glass crystal pendants. When lit in darkness, the ultraviolet light tubes react with the uranium inside the glass to create a fluorescent green effect, reminiscent of the presence of radiation. (Uranium glass contains very small traces of uranium and poses no health risks).

Working with a thrilling variety of conventional and unconventional materials including sugar and salt, Ken (b. 1971, Tokyo) who is Japanese with Australian residency, and his Australian partner Julia (b. 1972, Tokyo) are among the most creative contemporary artists emerging on the international art scene today. They explore environmental concerns through powerful installations such as the ‘Sweet Barrier Reef’ which comments on the effects of climate change and was first shown at the 2009 Venice Biennale. Other international shows include an installation at the 2013 Singapore Biennale and a major solo exhibition at the Abbey de Maubuisson in Paris in 2015.

The Yonetanis divide their time between Australia and Japan. The Fukushima plant accident had a profound effect on the artists and this installation explores their deeply-felt sense of fear associated with the impacts of radiation. Inspired by the world’s first large-scale international expo, the 1851 Great Exhibition of the Works of Industry of All Nations, the artists have created a provocative statement on our accelerating seduction with nuclear technology and power. Eerily beautiful, they mesmerise the viewer with the chandeliers’ magical presence while also posing timely questions. The artists explain: ‘You can’t see, smell or perceive radiation with your senses, but it becomes visible in our works when illuminated with ultraviolet lights… We hope to prompt viewers to react in their own way to this radioactive presence.’ (Interview, National Gallery of Australia, Canberra 2016)

In the MAAS context, this multi-media artwork highlights this Museum’s own history and its interlinked arts, design and technology collections: MAAS was modelled on London’s South Kensington Museum (now The Victoria & Albert Museum), a direct result of the Great Exhibition. This Museum also originated as a response to the 1879 Sydney International Exhibition, the first world’s fair in the southern hemisphere.

Eva Czernis-Ryl, Curator, 2016

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing numerous examples of Australian colonial silver in the Powerhouse Collection including at centre, Evan Jones' Inkstand, seated emu form (c. 1875)

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing numerous examples of Australian colonial silver in the Powerhouse Collection including at centre, Evan Jones’ Inkstand, seated emu form (c. 1875, below)

 

Installation view of the exhibition '1001 Remarkable Objects' at Powerhouse Ultimo, Sydney (detail)

 

Evan Jones (Australian born England)(Sydney, New South Wales, Australia)
Inkstand, seated emu form (installation view)
c. 1875
Silver gilt/emu egg shell/glass/wood
Height: 350 mm
Width: 400 mm
Depth: 260 mm
Weight: 6.5 kg
Powerhouse Collection
Purchased 1984

 

Silver Gilt Emu Inkstand by Evan Jones

This inkstand is the only one of its kind known to have been made in colonial Australia. It is a fine example of Australian-made presentation pieces bought or commissioned from silversmiths working in gold-rush Australia between the late 1850s and the depression of the early 1890s. Before that time, presentation silver was imported, mostly from England. From the late 1850s, newly arrived immigrant silversmiths from England, Ireland and continental Europe could more than satisfactorily meet the growing demand for silver or gold testimonials and sporting trophies. They developed a uniquely Australian style using Australian motifs such as the emu and kangaroo, and incorporating local materials, particularly the vivid-green emu egg and Australian malachite that provided such a striking contrast to polished silver.

This inkstand is one of the most impressive works made by Evan Jones, a leading silversmith in late colonial Sydney. Born in England, Jones worked as silversmith, watchmaker, medallist and jeweller in Sydney between about 1873 and 1917. At the age of twelve Jones became an apprentice at Hardy Brothers, and he later gained experience at the renowned firm of Hogarth, Erichsen & Co, and with Christian L Qwist. His business was first listed in the Sydney Directory in 1873 at 15 Hunter Street, a former address of Qwist. He established several branches in the city in the 1890s, but his principal workshop was in Erskine Street.

Evan Jones frequently exhibited in colonial and international exhibitions. It was reported, for example, that in the Sydney International Exhibition of 1879, Australia’s first, he showed “emu’s eggs …mounted in 101 different ways”. Jones also produced gold and silver racing cups, rowing and sculling trophies, and decorative tableware including spectacular silver epergnes (table centrepieces) with Australian motifs. His modelling skills in silver can be best appreciated in this marvellous sculptural inkstand made about 1875.

Eva Czernis-Ryl, curator, June 2007

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing William Kerr's Presentation trowel (c. 1883)

 

Installation view of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing William Kerr’s Presentation trowel (c. 1883, below)

 

William Kerr (Australian born Ireland, 1838-1896)(maker, Sydney, New South Wales, Australia) 'Presentation trowel' c. 1883 (installation view detail)

 

William Kerr (Australian born Ireland, 1838-1896)(maker, Sydney, New South Wales, Australia)
Presentation trowel (installation view)
c. 1883
Used by Lizzie Henrietta Harris to lay the foundation stone of the Great Hall of Sydney Town Hall, Sydney, New South Wales, Australia, 1883
Silver/gold/ivory
Width: 97 mm
Depth: 53 mm
Weight: 283.5 g
Powerhouse Collection
Donated through the Australian Government’s Cultural Gifts Program by John Atkinson, 2006

 

Presentation trowel used in laying the foundation stone of Sydney Town Hall

This trowel was used in laying the foundation stone of the Great Hall of Sydney Town Hall on 13 November 1883.

It relates to the history of a prominent Sydney family. Lizzie Henrietta Harris, to whom the trowel was presented by aldermen of the city, was wife of John Harris, Mayor of Sydney. Their daughter Mary Ann was herself Mayoress of Sydney in 1888 and 1889, during the five terms in which her father was Mayor.

It was made in the workshop of William Kerr (1838-1896), a leading watchmaker, jeweller and silversmith in Sydney in late 19th century. Today, Kerr is mostly remembered for his distinctive silver trophies, three of them receiving an award at Australia’s first International Exhibition which took place in Sydney in 1879. Kerr’s work was commended for ‘tasteful design’ and ‘careful workmanship’.

William Kerr was born in Northern Ireland and came to Australia on board of the ‘New York Packet’ with his family in 1841. Kerr obtained many important commissions for presentation pieces, like this trowel, often from the Sydney City Council. Recognising the importance of sporting life in Australia, Kerr also sponsored clubs which gave him a steady stream of orders. He used Australian motifs, mostly plants and animals, in his distinctive, finely worked pieces.

The striking design and execution as well as the original condition of the trowel, which is applied with Australian flowers crafted in gold, make it an outstanding item of Australian metalwork of the period. It is the only example of its kind known to have been made and survived.

Text from the Powerhouse Collection website

 

William Edwards (Australian born England, c. 1819 - c. 1889)(maker) Kilpatrick & Co (retailer est. 1853, Melbourne, Victoria, Australia) 'Inkstand with kangaroo and emu motifs, gold and silver, presented to John Todd by Thomas Bibby Guest' 1865

 

William Edwards (Australian born England, c. 1819 – c. 1889)(maker)
Kilpatrick & Co (retailer est. 1853, Melbourne, Victoria, Australia)
Inkstand with kangaroo and emu motifs, gold and silver, presented to John Todd by Thomas Bibby Guest
1865
Gold and silver
Height: 245 mm
Width: 320 mm
Depth: 190 mm
Powerhouse Collection
Purchased with the assistance of Silvanus Gladstone Evans bequest, 1986

 

Inkstand with Kangaroo and Emu Motifs by William Edwards

Only twenty four significant examples of Australian-made secular presentation pieces crafted in gold are known to have survived from the colonial period; almost eighty are known to have been made. This unique inkstand is one of the most striking, particularly in its use of sculptural elements and Australian iconography. Fashioned in silver and almost pure gold, it was made in the workshop of William Edwards (c. 1819 -c. 1889) in Melbourne in 1865 and retailed by Kilpatrick & Co (est. 1853). The son of a London silversmith and a manufacturing silversmith, Edwards came to Australia in 1857. Until about 1872 he ran a business in Melbourne which supplied silverware to major retailers; some objects were imported from the family business in London. From about 1873 Edwards was in partnership with Alexander Kaul.

William Edwards’ workshop excelled in the production of silver-mounted emu egg trophies and is credited with making the earliest surviving piece, the covered cup presented in 1859 to a Melbourne University scholar by his students (also in this Museum’s collection). Although silver-mounted emu eggs form the largest surviving body of Edward’s output, his workshop also produced a number of silver and occasionally gold trophies and epergnes, some of which were displayed in international exhibitions. Edwards was also responsible for major commissions such as the gifts for Prince Alfred, Duke of Edinburgh which subsequently brought him an appointment as goldsmith and jeweller the the Duke’s household.

The majority of the firm’s wares were designed in the naturalistic and rococo revival styles. From the early 1860s, classical revival motifs and forms began appearing, often in combination with rococo and sometimes gothic elements. Regency detailing, evident in the design of the base of this inkstand, was rare. Also well known are Edward’s silver claret jugs of the 1860s, which were made in many variations including richly repoussed pieces and even emu and ostrich egg versions.

Thomas Bibby Guest was a steam biscuit manufacturer in William Street in Melbourne who succumbed to the lure of the goldfields in about 1857 and ‘made a considerable sum of money in mining [and] … lost most of it’. John Todd, his English business associate, helped Guest by sending the latest biscuit-making machinery on credit which enabled Guest “to produce such a quality that no one else could & by this means I have got back my lost trade, & my returns… more than trebled & still go on increasing” ( TB Guest & Co, papers, University of Melbourne Archives, 1875). The loan was repaid in full in August 1865, when the inkstand was delivered to Todd in Manchester. Guest’s biscuit works were relocated to North Melbourne in 1897, and in 1900 the business was converted into a proprietary company. Guest died on 3 April 1908 as ‘a man of exceptional business capacity, and his enterprise in starting a new industry so early, earned him the esteem and respect of his fellow colonists.” (‘Age’, 4 April 1908, p. 17). John Todd died in Manchester in 1875, and the fate of his inkstand, until it was located in 1986 in England and purchased by the Powerhouse Museum, is unknown. The original invoice for the inkstand, for 100 pounds, dated 11 April 1865 and made out to TB Guest still survives in the University of Melbourne Archives.

Eva Czernis-Ryl, September 2007

Recommended further reading:
C Thompson, ‘Substantial evidence of your gratitude… A silver and gold presentation inkstand by William Edwards, Melbourne, 1865’, Australiana, August 1987, pp 91-95.

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing examples of 19th century Australian gold jewellery in the Powerhouse Collection including at top, a parure comprising necklace, locket and earrings (pair), gold / operculum by F Allerding & Son, Sydney, New South Wales, Australia, 1879-1884; and at second top centre, Bangle, 'Soyons toujours unis / Par un divin amour', 18 carat gold, Henry Steiner, Adelaide, South Australia, c. 1878

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing examples of 19th century Australian gold jewellery in the Powerhouse Collection including at top, a parure comprising necklace, locket and earrings (pair), gold / operculum by F Allerding & Son, Sydney, New South Wales, Australia, 1879-1884; and at second top centre, Bangle, 'Soyons toujours unis / Par un divin amour', 18 carat gold, Henry Steiner, Adelaide, South Australia, c. 1878

 

Installation views of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing examples of 19th century Australian gold jewellery in the Powerhouse Collection including at top, a parure comprising necklace, locket and earrings (pair), gold/operculum by F Allerding & Son, Sydney, New South Wales, Australia, 1879-1884 (below); and at second top centre, Bangle, ‘Soyons toujours unis / Par un divin amour’, 18 carat gold, Henry Steiner, Adelaide, South Australia, c. 1878 (below)

 

F Allerding & Son (maker, Sydney, New South Wales, Australia) 'Necklace from a parure which includes locket and earrings (pair)' 1879-1884 (installation view)

 

F Allerding & Son (maker, Sydney, New South Wales, Australia)
Necklace from a parure which includes locket and earrings (pair) (installation view)
1879-1884
Gold/operculum
Powerhouse Collection
Purchased, 1994

 

Operculum and Gold Parure by F Allerding & Son

This parure is probably the finest known surviving example of gold-mounted operculum jewellery made (and fully marked) in colonial Australia. Among the more unusual materials used in 19th century jewellery in Australia were shells of many varieties- nautilus, trigonia mother of pearl and operculum, the shell valve of the mouth of a sea-snail shell, which, when polished, resembles a ‘cat’s eye’. A fine necklace of operculum mounted in gold was shown by F Allerding & Son at the Sydney International Exhibition in 1879, alongside some examples by other Sydney jewellers: Evan Jones, William Kerr and Hippoyte Delarue.

F. Allerding & Son were jewellers and scientific instrument retailers who operated from 25 Hunter Street in Sydney. Friederich Allerding had been operating a shop in Hunter Street from as early as 1863 and around 1879 changed the name to incorporate his son Henry into the business. The firm’s name was changed to Allerding F. & Co. around 1892 and Henry continued to operate the business into the early 1900s.

Allerding was obviously well regarded by the local scientists in Sydney as he was invited by H. C. Russell, the Government Astronomer, to participate in the observation of the 1874 Transit of Venus. Allerding viewed the transit from the back-yard of his Hunter Street business and this is recorded in Russell’s book on the Transit observations. This books also refers to the fact that Allerding at this time was listed as a ‘chronometer maker’ although it appears more likely that he was a retailer of imported chronometers. This was not uncommon for the maker whose name is on the instrument typically organised for the parts to be brought together and supervised the final stages of its construction such as ‘springing’ or adjusting the mechanism. However the company also specialised in jewellery making and at the Sydney International Exhibition in 1879 were commended ‘for skilful workmanship and good quality of gold and shell jewellery’. Designed in the style popular in England particularly in the late 1870s and 1880s, this the finest example of Allerding’s parure work known to exist.

Eva Czernis-Ryl and Geoff Barker, Curatorial, 2007-2008

Further reading:
A.Schofield, ‘Materials used in 19th century Australian jewellery’, The Australian Antique Collector, April-October 1996, pp. 157-159.

Text from the Powerhouse Collection website

 

Henry Steiner (maker, Adelaide, South Australia) 'Bangle, 'Soyons toujours unis / Par un divin amour'' c. 1878 (installation view)

 

Henry Steiner (Australian born Germany, 1835-1914)(maker, Adelaide, South Australia)
Bangle, ‘Soyons toujours unis / Par un divin amour’ (installation view)
c. 1878
18 carat gold
Height: 32 mm
Width: 59 mm
Depth: 68 mm
Powerhouse Collection
Purchased 1988

 

Gold Bangle by Henry Steiner

Only a small number of substantial, fully marked gold jewellery crafted in colonial Australia has survived and this rare bangle is one such work. Its significance is further enhanced by its believed association with the Paris Universal Exposition of 1878 where Steiner in known to have exhibited jewellery. This piece is one of Steiner’s finest. Meticulously crafted and decorated with a lavish French inscription, the bangle was most likely made for the Paris Universal Exposition of 1878 where Steiner exhibited.

Born in Bremen, Germany in 1835, Johann Henry Steiner arrived in Australia about 1858 and was first listed in the South Australian Almanac in 1864. While Steiner is best known for his silver presentation pieces (including silver-mounted emu eggs) often decorated with Australian flora and fauna, he also supplied a wide range of gold jewellery in Adelaide between 1864 and 1884, when he sold the business to August Brunkhorst, another German-born jeweller and silversmith. Steiner exhibited at a number of international exhibitions in Australia and overseas, receiving a first degree of merit in Sydney in 1879. Alongside J M Wendt, Henry Steiner was also a leading retailer of other silversmiths’ work in Adelaide.

Text from the Powerhouse Collection website

 

Unknown maker (English) 'Diamond brooch in the form of a bee with sapphires on his head and in stripes across his body and with ruby eyes' 1860-1870

 

Unknown maker (English)
Diamond brooch in the form of a bee with sapphires on his head and in stripes across his body and with ruby eyes
1860-1870
Gold/diamonds/sapphires/rubies

 

Tooth & Co Ltd (Sydney, New South Wales, Australia) 'Advertising signage (1 of 5), white horse rampant' c. 1930s (installation view)

 

Tooth & Co Ltd (Sydney, New South Wales, Australia)
Advertising signage (1 of 5), white horse rampant (installation view)
c. 1930s
Plaster
Height: 610 mm
Width: 188 mm
Depth: 433 mm
Powerhouse Collection
Acquired 1986

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing in the foreground, Figure, 'Peacock', earthenware with majolica glazes, modelled by Paul Comolera, made by Mintons, Stoke-on-Trent, Staffordshire, England, c. 1873-1875

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing in the foreground, Figure, 'Peacock', earthenware with majolica glazes, modelled by Paul Comolera, made by Mintons, Stoke-on-Trent, Staffordshire, England, c. 1873-1875

 

Installation views of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing in the foreground, Figure, ‘Peacock’, earthenware with majolica glazes, modelled by Paul Comolera, made by Mintons, Stoke-on-Trent, Staffordshire, England, c. 1873-1875

 

Florence Broadhurst (Australian, 1899-1977)(designer) Florence Broadhurst Wallpapers Pty Ltd (maker, Sydney, New South Wales, Australia) 'Wallpaper roll, 'Peacocks' design' 1969-1977 (installation view)

 

Florence Broadhurst (Australian, 1899-1977)(designer)
Florence Broadhurst Wallpapers Pty Ltd (maker, Sydney, New South Wales, Australia)
Wallpaper roll, ‘Peacocks’ design (installation view)
1969-1977
Polyester/paper
Width: 758 mm

 

Wallpaper roll, ‘Peacocks’ design by Florence Broadhurst Wallpapers

Florence Broadhurst perceived her ‘Peacocks’ wallpaper as one of her best mature works. It became a ‘signature’ piece when Florence posed in front of it for her business advertisements in the 1970s. Sydney identities used the design in their homes, including Jill Wran and her husband Neville Wran, former Premier of NSW.

The full set of screens required to print the original ‘Peacocks’ design were acquired into the Museum’s collection in 1997 (97/322/2). Unused lengths or rolls of the ‘Peacocks’ wallpaper are extremely rare. This length was acquired opportunistically by the donor who purchased it from a local St Vincent de Paul outlet.

Florence Broadhurst is most renowned in Australia for her Sydney-based wallpaper business. As well as being a business woman, wallpaper and textile designer, Florence also had earlier careers as an artist (painter), dress consultant/designer and performer (singer and banjolele player). Born in Mt Perry, Queensland in 1899, she died in Sydney during 1977.

She established Australian (Hand Printed) Wallpapers Pty Ltd in St Leonards in 1959 moving to 12-24 Roylston Street, Paddington in 1969. She then changed the name of the business to Florence Broadhurst Wallpapers Pty Ltd advertising it as ‘the only studio of its kind in the world’. With the aid of a small number of production, office and design staff, Florence designed, manufactured and single-handedly marketed, locally-produced high quality, hand-crafted wallpapers with luxurious, oversized patterns in vivid combinations of psychedelic colours. The designs were drawn from, and inspired by, an eclectic range of sources. The colourful peacock, along with bold geometric, stripe and floral designs printed on metallic papers, became hallmark designs.

As well as being renowned for her flamboyant wallpapers, Florence was also a Sydney personality. With her vibrant personality she represented many charitable and fund raising organisations and committees, in particular those associated with the manifestation of memorable public occasions such as grand fund-raising balls for which Florence occasionally prepared elaborate festive decorations. …

Anne-Marie Van de Ven, Curator June 2002

 

Locally Broadhurst’s reputation hinges on her vibrant personality and her renowned and flamboyant wallpapers. She established Australian (Hand Printed) Wallpapers Pty Ltd in 1959 in premises behind her husband’s trucking business, L. Lewis & Son Pty. Ltd., 466 Pacific Highway, St. Leonards, Sydney. With the aid of a small number of production, office and design staff, she set out to design, manufacture and single-handedly market, locally-produced high quality, hand-crafted wallpapers with luxurious, oversized patterns in vivid combinations of psychedelic colours, often on metallic surfaces – the designs inspired by an eclectic range of sources. Brightly coloured peacocks became a hallmark piece, along with bold geometric, stripe and floral designs. Innovations included printing onto metallic surfaces, developing a washable vinyl coating finish and installing a drying rack system that allowed her wallpapers to be produced in large quantities.

Florence moved Australian (Hand Printed) Wallpapers to 12-24 Roylston Street, Paddington on 1 July, 1969. The company then became known as Florence Broadhurst Wallpapers Pty Ltd, advertising as ‘ the only studio of its kind in the world’ and ‘exporting to America, England, Hawaii, Kuwait, Peru, Norway, Paris, and Oslo’. In 1972, the Australia News and Information Bureau issued a press release titled ‘Australian Designer has international reputation’. By the mid 1970s, Florence Broadhurst Wallpapers reportedly contained around 800 designs in 80 different colour ways. With her eyesight and hearing failing, Florence flew to the United Kingdom to attend a Cell Therapy Clinic in 1973 in the hope of improving her health and rejuvenating her body. Four years later, she was brutally murdered on Saturday, 15 October 1977 in her Paddington premises. Her body was not discovered until the morning of Sunday 16 October. The murderer has never been convicted. Florence was cremated at Sydney’s Northern Suburbs Crematorium.

Text from the Powerhouse Collection website

 

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing in the background, Painting, 'Althouse & Geiger / Sign Writers, Painters, Decorators', glass / oil / gold leaf, designed and made by Althouse and Geiger Pty Ltd, Sydney, New South Wales, Australia, 1895-1905; and in the foreground Chair, reproduction, based on Lucien Henry, 'Lyrebird' or 'staghorn fern' design, jelutong & kauri timber / gesso finish / needlework, made by International Conservation Services Pty Ltd, Australia, 2000

Installation view of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing in the background, Painting, 'Althouse & Geiger / Sign Writers, Painters, Decorators', glass / oil / gold leaf, designed and made by Althouse and Geiger Pty Ltd, Sydney, New South Wales, Australia, 1895-1905; and in the foreground Chair, reproduction, based on Lucien Henry, 'Lyrebird' or 'staghorn fern' design, jelutong & kauri timber / gesso finish / needlework, made by International Conservation Services Pty Ltd, Australia, 2000

Installation view detail of the exhibition '1,001 Remarkable Objects' at Powerhouse Ultimo, Sydney showing in the background, Painting, 'Althouse & Geiger / Sign Writers, Painters, Decorators', glass / oil / gold leaf, designed and made by Althouse and Geiger Pty Ltd, Sydney, New South Wales, Australia, 1895-1905; and in the foreground Chair, reproduction, based on Lucien Henry, 'Lyrebird' or 'staghorn fern' design, jelutong & kauri timber / gesso finish / needlework, made by International Conservation Services Pty Ltd, Australia, 2000

 

Installation views of the exhibition 1,001 Remarkable Objects at Powerhouse Ultimo, Sydney showing in the background, Painting, ‘Althouse & Geiger / Sign Writers, Painters, Decorators’, glass / oil / gold leaf, designed and made by Althouse and Geiger Pty Ltd, Sydney, New South Wales, Australia, 1895-1905; and in the foreground Chair, reproduction, based on Lucien Henry, ‘Lyrebird’ or ‘staghorn fern’ design, jelutong & kauri timber / gesso finish / needlework, made by International Conservation Services Pty Ltd, Australia, 2000

 

International Conservation Services Pty Ltd (maker, Australia) 'Chair, reproduction, based on Lucien Henry, 'Lyrebird' or 'staghorn fern' design' 2000 (installation view)

 

International Conservation Services Pty Ltd (maker, Australia)
Chair, reproduction, based on Lucien Henry, ‘Lyrebird’ or ‘staghorn fern’ design (installation view)
2000
Jelutong & kauri timber/gesso finish/needlework
Height: 979 mm
Width: 500 mm
Depth: 470 mm
Powerhouse Collection
Purchased 2000

 

Reproduction chair based on ‘Lyrebird’ or ‘Staghorn Fern’ Design by Lucien Henry

Lucien Felix Henry was born in 1850 in Provence, in the south of France. He arrived in Paris to study art in 1867 and was accepted into Gerome’s studio at the Ecoles des Beaux Arts. His studies were disrupted by the Franco-Prussian War and the siege of Paris. He played a leading role in the popular movement to defend the Paris Commune in 1871 as Chef de la Legion, responsible for the defence of the 14th arrondissement. After their defeat, Henry, along with some 4000 other Communards, was incarcerated in the French penal colony of New Caledonia for seven years. In 1879 the Communards were given amnesty and Henry arrived in Sydney.

That year the International Exhibition was held in Sydney, ushering in a decade of prosperous growth for the colony. Henry successfully argued for state involvement in art education and by the end of the decade he had become a widely respected teacher and artist at Sydney Technical College. His Parisian art education had encouraged interdisciplinary work between the arts and industry which he sought to foster locally. Coinciding with the movement towards federation, Henry expressed a strong desire to see the development of an ‘Australian Style’. Henry proposed to reinvigorate the classical language of decoration with stylised versions of Australian flora and fauna as ‘motives for the decoration of any construction from a cottage to a public building’. His major project was to be a book entitled ‘Australian Decorative Arts’ for which he made some one hundred watercolour designs between 1889-91. In 1891 Henry returned to Paris to seek a publisher. The accompanying text, however, remained largely unwritten and the severe economic depression of the 1890s made publication of such a lavish work impossible. Henry died in 1896 before the book could be published.

The watercolour designs from the unpublished book were given to the Museum in 1911 by Elizabeth Catherine Sea. These designs reflect Henry’s intense interest in the use of native motifs, and in particular explore what Henry argued was the artistic potential of the waratah. Henry wrote that the waratah’s ‘rigid lines offer themselves ready for use for constructive ornamentation…it carries qualities of style and a firmness such as very few flowers, if any, could give so abundantly.’ The illustrations were championed at the time of acquisition by the Museum’s director, R T Baker, who shared Henry’s interest in the potential of Australian imagery to define a distinctively Australian school of decorative art. Baker described Henry as ‘an artist possessing real genius, and his originality in design and other fields of fine and Applied Art will live long in the annals of New South Wales technical education’. However, the illustrations were subsequently overlooked for half a century until they were rediscovered in a storeroom in 1977.

In 2000, the Powerhouse Museum commissioned International Conservation Services to realise Lucien Henry’s ‘Lyrebird chair’ from full-size computer designs based on his three elevations. Vladimir Tsourkan carved the lyrebird, rising sun and staghorn fern on the reverse from jelutong timber on a kauri and hoop-pine frame. Tessa Evans made the needlework seat from Henry’s circular design. henry’s designs in their vernacular interpretation of classicism suggest a local version of the Neo-Grec style, popular when he was a student at the Ecole des Beaux-Arts in the late 1860s. As few of his designs were realised the reproduction chair provides an excellent opportunity to display henry’s innovative and witty combination of European style with local materials. Such hybrid forms give expression to the diverse forces that have shaped Australian culture.

Henry relished the possibility of transforming native flora and fauna into decorative forms. As an instructor in art at Sydney Technical College, he championed their use in the decorative arts, design and architecture. His own work draws on the shapes and forms of Australian native plants as the basis of his designs, as reflected in his design for the ‘Lyrebird/staghorn fern’ chair.

Text from the Powerhouse Collection website

 

Unknown maker (English) 'Court dress, comprising open robe, petticoat, length of fabric and galloon (2)' c. 1760

 

Unknown maker (English)
Court dress, comprising open robe, petticoat, length of fabric and galloon (2)
c. 1760
Silk brocade
Height: 1650 mm
Width: 1470 mm
Depth: 1220 mm
Powerhouse Collection
Gift of Nadine Turner through the Australian Costume and Textile Society, 1985

 

Court dress of silk brocade

The robe à la française or sack-back open robe was the most popular and lasting dress style for the fashionable women in the 18th century. So named for its association with the French court at Versailles and for the loose double box pleat of drapery that falls down the back from the shoulders. The gown is slipped on like a coat and is open at the front to reveal a matching petticoat and a triangular shaped bodice piece (which covers the corset) called the stomacher. Stomachers were usually pinned or tied in place and could be in a different fabric or match the rest of the open-robe like this one.

For much of the 18th century women’s fashionable dress featured an exaggerated wide-hipped silhouette which displayed the beautiful and costly silk fabrics to full advantage. This dress features a cream silk fabric which has been brocaded in silver thread with a design of bows, ribbons and flowers. Enhancing its sumptuous appearance is an applied border of metallic bobbin lace. It was probably worn for grand occasions like attendance at court. Although the basic construction of the sack gown remained relatively unchanged, the design of fabrics changed yearly.

The exaggerated shape was achieved by layers of foundation garments including linen stays stiffened with whalebone and a hoop shaped with insertions of cane or whalebone to create a pannier effect at the sides of the garment. At a time when baths were not a daily occurrence layers of washable linen kept the costly silks away from the skin. Accessories were an important part of the total look and would include a fan, high-heeled shoes and a powdered wig.

The sack-back robe was in origin a more informal negligee gown but by the mid 1700s was worn at court and formal occasions. While women’s dress changed dramatically in style in the last quarter of the 18th century these lavish panniered dresses continued to be worn as formal court dress into the early 19th century. The provenance accompanying this dress suggested it may have been worn by Lady Collingwood.

Text from the Powerhouse Collection website

 

Gabrielle Chanel (French, 1883-1971)(designer, Paris, France) 'Evening dress, womens, spring-summer 1939' 1939

 

Gabrielle Chanel (French, 1883-1971)(designer, Paris, France)
Evening dress, womens, spring-summer 1939
1939
Silk/ostrich feather
Height: 1550 mm
Width: 500 mm
Powerhouse Collection
Purchased 1996

 

Chanel Evening Dress with Stole

Over the four decades that Gabrielle Chanel worked in haute couture she created many diverse styles of dress. She was known in the 1920s for her cardigan suits or sheath-like dresses and the 1950s and early 1960s when her braid trimmed, English tweed suits fastened with gilt buttons, became the default uniform for many affluent matrons.

Arguably, Chanel’s designs from the 1930s are less recognisable yet it was a period when the designer produced some of her most interesting work such as this full-length evening dress from the Chanel Spring 1939 collection. This strapless dress, made from a fine lightweight plain silk weave printed with a painterly feather motif in cyclamen, green, blue and yellow on a black ground, features cut-outs of the individual feather designs with meticulously oversewn edges, adorning the surface of the print, bringing the two-dimensional design to life. Chanel’s clothes were not usually known for their wit yet this effect, heightened with the use of dyed ostrich feathers around the bodice is a playful nod to Surrealist art of the 1930s.

Roger Leong, Senior Curator, 2016

Text from the Powerhouse Collection website

 

Catherine Martin (Australian, b. 1965)(designer) Bazmark workrooms (maker, Sydney, New South Wales, Australia) Headpiece by Rosie Boylan (maker, Sydney, New South Wales, Australia) 'Performance costumes (2), 'Fruity Mambo', mens and womens, for 'Strictly Ballroom The Musical'' 2014

 

Catherine Martin (Australian, b. 1965)(designer)
Bazmark workrooms (maker, Sydney, New South Wales, Australia)
Headpiece by Rosie Boylan (maker, Sydney, New South Wales, Australia)
Performance costumes (2), ‘Fruity Mambo’, mens and womens, for ‘Strictly Ballroom The Musical’
2014
Lycra/leather/suede/cotton/synthetic/metal/plastic
Powerhouse Collection

 

Luke Sales and Anna Plunkett of Romance Was Born (designer and maker, Sydney, New South Wales, Australia) 'Outfit, 'Iced Vo Vo', comprising of dress and shoes (pair), womens, Doilies and Pearls, Oysters and Shells collection, spring-summer 2009/2010' 2009

 

Luke Sales and Anna Plunkett of Romance Was Born (designer and maker, Sydney, New South Wales, Australia)
Outfit, ‘Iced Vo Vo’, comprising of dress and shoes (pair), womens, Doilies and Pearls, Oysters and Shells collection, spring-summer 2009/2010
2009
Textile/metal/leather
Powerhouse Collection
Purchased 2010

 

‘Iced VoVo’ Outfit by Romance Was Born

The Iced VoVo dress by fashion design label Romance Was Born is an eccentric and cheeky take on an iconic Australian biscuit. Larrikin designers, Anna Plunkett and Luke Sales are famous for their portrayal of Australian kitsch and use of traditional craft techniques. Shown at Rosemount Australian Fashion Week, Spring/Summer 2009/2010 as part of the Doilies and Lace collection it was widely covered by both newspapers and magazine. Flamboyant and whimsical the collection included everything from a crochet dress, octopus hats and a budgie inspired dress. Their clothes have graced the cover of Australian Vogue and in 2009 they won the Woolmark Young Designer Award.

Anna Plunkett and Luke Sales met and became firm friends while studying at The Fashion Design Studio, Sydney Institute of Technology. After graduation they were selected to attend The Fourth International Support Awards in Italy where they famously turned down an invitation to intern with John Galliano designer for fashion house Dior. The pair had other plans for their designs and launched their label, Romance Was Born shortly after. Inspired by iconic 1980’s Australian designers Linda Jackson and Jenny Kee they are in Luke’s own words, ‘obsessed’! This influence can be seen through the use of bright eclectic prints, collaboration with Indigenous Australian artist, Esme Timbery and a recurring Australian theme. The duo have also collaborated with artist Del Kathryn Barton and high street fashion store Sportsgirl. They have dressed musicians Karen O of the Yeah Yeah Yeahs, Cindy Lauper, Bat For Lashes, Debbie Harry, Lilly Allen, MIA, the Presets and Architecture in Helsinki. Australian actress and Academy Award winner, Cate Blanchett has also worn their designs.

This Iced VoVo dress is significant as an example of unique and original contemporary Australian fashion design. It represents Australian themes in a playful manner and was one of the most talked about and acclaimed collections at Rosemount Australian Fashion Week, Spring/Summer 2009/2010. Anna Plunkett and Luke Sales are among the most creative and challenging Australian design teams to emerge in the last decade.

Assistant Curator, Rebecca Evans. March 2010.

Text from the Powerhouse Collection website

 

 

Powerhouse Ultimo
500 Harris Street,
Ultimo NSW 2007

Opening hours:
Daily 10am – 5pm

Powerhouse Ultimo website

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Festival and exhibitions: ‘What Makes Us Human? Image in the Age of A.I.’ at the PhotoVogue Festival, BASE Milano, Milan

Exhibition dates: 16th – 19th November, 2023

 

Kriss Munsya (Belgium born Democratic Republic of Congo) 'Dark Paradise' 2022

 

Kriss Munsya (Belgium born Democratic Republic of Congo)
Dark Paradise
2022
From the series Genetic Bomb
©
Kriss Munsya

 

 

It’s all in a label…

Some quotations on beauty which you may find illuminating:

 

“Beauty changes quickly, much as the landscape constantly changes with the position of the sun.”


Auguste Rodin

 

“It is certainly not true that there is in the mind of many any universal standard of beauty with respect to the human body.”


Charles Darwin, “The Origin of Species by Means of Natural Selection. The Descent of Man and Selection in Relation to Sex,” in Great Books of the Western World: 49, Darwin, Encyclopedia Britannica, Chicago, 1952 quoted in Elaine Hatfield and Susan Sprecher, Mirror, Mirror: The Importance of Looks in Everyday Life, State University of New York Press, Albany, 1986, p. 4.

 

“Beauty is not instantly and instinctively recognisable: we must be trained from childhood to make those discriminations. Nor can we assume an objective and quantifiable standard of beauty against which everyone could be judged with equal fairness …”

“Beauty becomes, like money, externalised, a possession, one that, like money, can be lost. But it is different from money, for it must be lost, sooner of later.”


Robin Lakoff and Raquel Scherr, Face Value: The Politics of Beauty, Routledge and Kegan Paul, Boston, 1984, p. 30, p. 34.

 

“‘Photogeneity’ is the camera’s contribution to the language of beauty. Suddenly, beauty begins to be judged in new terms… Photographic reproduction helped to make beauty big business… The success of photographically reproduced beauty depended primarily on its popular consumption. Beauty became a collective experience. And consumerism and the camera became bedfellows.

Magazines and movies felt the immediate benefits of photographic reproduction. Audiences were captivated by what they saw… Suddenly, places, objects, people, situations that had once seemed inaccessible became familiar. But at the core remained a paradox which would with time become troublesome. Photographic reproduction seemed to make things familiar, yet they remained remote. It promised intimacy, yet kept the images themselves untouchable, impersonal. In short, it offered the impossible under the guise of the possible. And so it was with beauty which, now turned professional found these media as its new arena, the place where it could best advertise itself.”


Robin Lakoff and Raquel Scherr, Face Value: The Politics of Beauty, Routledge and Kegan Paul, Boston, 1984, pp. 74-75.

 

“It is not so much that we have to develop a ‘new style’ of beauty … We have to transcend, in the first place, dependence on ‘style’: for as long as we worry about the current fashion in beauty, not only must we worry about ourselves as individuals and how well we fare, individual to individual; but we also become dependent upon the whims of tastemakers beyond our acquaintance, forces we cannot see or touch, and that help to create our confusion…”


Robin Lakoff and Raquel Scherr, Face Value: The Politics of Beauty, Routledge and Kegan Paul, Boston, 1984, p. 283.

 

“Ideal beauty is ideal because it does not exist; the action lies in the gap between desire and gratification… The beauty myth moves for men as a mirage; its power lies in its ever-receding nature. When the gap is closed, the lover embraces his own disillusion. The myth actually undermines sexual attraction. Attraction is a dialogue… that depends on the unique qualities, memories, patterns of desire, of the two people involved; “beauty” is generic. Attraction is about a sexual fit: two people imagining how they will work together.

“Beauty” is only a visual, more real on film or in stone than in three living dimensions. The visual is the sense monopolised by the advertisers, who can manipulate it much better than mere human beings. But with other senses, advertising is at a disadvantage: Humans can smell, taste, touch, and sound far better than in an advertisement. So humans, in order to become dependable, sexually insecure consumers, had to be trained away from these other, more sensual senses. One needs distance, even in the bedroom, to get a really good look … “Beauty” leaves out smell, physical response, sounds, rhythm, chemistry, texture, fit, in favour of a portrait on the pillow.

The shape and weight and texture and feel of bodies is crucial to pleasure but the appealing body will not be identical… The world of attraction grows blander and colder as everyone, first women and soon men, begin to look alike. People loose one another as more masks are assumed.”


Wolf, Naomi. The Beauty Myth. London: Vintage, 1991, pp. 176-177.

 

Dr Marcus Bunyan


Many thankx to PhotoVogue Festival for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

Enrique Leyva (Mexican, b. 1996) 'Madre e hijo' (Mother and son) Nd

 

Enrique Leyva (Mexican, b. 1996)
Madre e hijo (Mother and son)
Nd
© Enrique Leyva

 

 

The PhotoVogue Festival, the first conscious fashion photography festival that focuses on the common ground between ethics and aesthetics, returns for its eighth edition. From November 16 to 19, 2023, BASE Milano will host a series of exhibitions and a three-day symposium examining the profound impact of artificial intelligence (A.I.) on human existence and the creation of images, complemented by satellite events at the city’s finest galleries. Embracing the digital era, the festival also offers online portfolio reviews and panel discussions on the PhotoVogue platform and it will give the opportunity to students from CondéFuture – a program led by Condé Nast community talent that targets high school students from underrepresented communities – to showcase some of their photography and video pieces. Last year’s edition was a great success: about 10 thousand people visited the exhibitions and attended the talks.

At the core of the new edition will be a three-day symposium, featuring a distinguished lineup of experts and thought leaders at the forefront of the A.I. revolution. This symposium aims to comprehensively address all aspects of AI around the creation of images, delving into the legal implications, copyright issues, biases, and the potential threat to the documentary value of photography. Moreover, discussions will extend to exploring how governments should act, gaining insights from big tech’s perspectives, and examining practices in place to mitigate potential threats.

Beyond the technicalities, the symposium will also embark on profound philosophical inquiries about what makes us human. It will explore the marvels of creativity that arise when art is liberated from the constraints of the real. This intellectually enriching journey promises to unveil the complexities and possibilities that AI presents to the world of visual representation, prompting us to reflect on the future of human creativity and expression.

PhotoVogue Festival is a project directed by Alessia Glaviano (Head of Global PhotoVogue) and co-curated by Francesca Marani (Senior Photo Editor, Vogue Italia) Chiara Bardelli Nonino (Editor, Writer and Curator), Daniel Rodríguez Gordillo (Content Operations & Strategy Manager, Condé Nast) and Caterina De Biasio (Visual Editor, PhotoVogue)

Since its inception, the PhotoVogue Festival has been dedicated to exploring ethically and aesthetically crucial themes, ranging from the female gaze to inclusivity and masculinity. Building on last year’s exploration of how the ubiquity of images influences our understanding of experiences and reactions to events, the upcoming PhotoVogue Festival in Milan will take a deep dive into the profound impact of artificial intelligence (A.I.) on human existence and the creation of images.

“Our intention is to address the ethical, aesthetic, and political implications raised by this revolutionary technology. Together, we will explore A.I.’s potential for reshaping our understanding of creativity, human existence, and the very essence of how we communicate and convey our visions to the world” ~ Alessia Glaviano, Head of Global PhotoVogue and Director of PhotoVogue Festival

 

Exhibitions

What Is Beauty

Throughout its past Open Calls, PhotoVogue festival has celebrated the female gaze, searched for the next great fashion image makers, highlighted diversity behind and in front of the camera, explored masculinity, reframed history, and consistently challenged stereotypes, clichés, and homogeneous representations. Continuing its journey dedicated to shaping a more just and inclusive society through visual literacy, PhotoVogue invited artists from around the world to submit work that challenges the traditional notions of beauty.

As cultural shifts unfold across the globe, so must the very idea of beauty evolve. We break free from the constraints of gender, perfection, and homogeneity, recognising that beauty cannot be confined to pass-fail tests based on antiquated norms. Instead, it becomes a boundless and ever-evolving concept, liberated from the tired stereotypes that once dominated our cultural landscape. Never before has artistic expression been more diversified, and representation more far-reaching.

The exhibition on display at BASE features work by 40 artists from 24 countries, selected by a jury comprising Condé Nast staff from across the globe and experts from the international visual community.

Artists featured: Amy Woodward | Ana María Arévalo Gosen | Andras Ladocsi | Avijit Halder | Avion Pearce | Bettina Pittaluga | Chiron Duong | Clara Belleville | Claudia Revidat | Enrique Leyva | Francesca Bergamini | Gabo Caruso | Hayley Lohn | Imraan Christian | Irina Werning | Jaimy Gail | Jara García Azor and Lucía Lomas | Jean-Claude Moschetti | Jess T. Dugan | Jude Lartey | Julia Cybularz | Kate Biel | Katerina Tsakiri | Kriss Munsya | Kristina Rozhkova | Leslie Fratkin | Luisa Dörr | Lumi Tuomi | Marina Adam | Mauricio Holc | Omar Khaleel | Ruiqi Zhang | Sarfo Emmanuel Annor | Silvana Trevale | Tara Laure Claire | Togo Yeye | Yao Yuan | Yongbin Park | Zahui Yvann | Ziyu Wang

 

Togo Yeye. 'Simélan (Fish from the water)' 2023

 

Togo Yeye
Simélan (Fish from the water)
2023
© Togo Yeye

 

 

Togo Yeye is a conceptual publication by two friends – London-based photographer and Nataal art director Delali Ayivi and Lomé-based fashion activist Malaika Nabillah. Created for Ayivi’s graduate project at London College of Fashion, she and Nabillah set out to champion Togo’s young fashion creatives, contribute to debates around defining an authentic contemporary identity for the country and dream of its fantastic future.

 

Amy Woodward (Australian) 'Eb, 25 weeks pregnant, post mastectomy' Nd

 

Amy Woodward (Australian)
Eb, 25 weeks pregnant, post mastectomy
Nd
© Amy Woodward

 

 

Eb proudly shows her post-mastectomy flat closure. She chooses not to wear a prosthesis in everyday life because she feels no less of a woman without breasts. She is proud to model this for her 16-year-old daughter. Eb was told that she and her husband would not be able to conceive without IVF, but much to their surprise, she became pregnant in 2021 with her son, Arlo.

 

Chiron Duong (Vietnamese, b. 1996) 'If I were a mangrove tree, I will rebirth on the sweet land' Nd

 

Chiron Duong (Vietnamese, b. 1996)
If I were a mangrove tree, I will rebirth on the sweet land
Nd
© Chiron Duong

 

Mauricio Holc (Argentinian) "Alex" from the project 'Ser Libre' (Be Free) Nd

 

Mauricio Holc (Argentinian)
“Alex” from the project Ser Libre (Be Free)
Nd
© Mauricio Holc

 

Kate Biel (American) 'Jessica and a Dollhouse' 2021

 

Kate Biel (American)
Jessica and a Dollhouse
2021
© Kate Biel

 

Luisa Dörr (Brazilian, b. 1988) 'Brenda and Lucia' Nd

 

Luisa Dörr (Brazilian, b. 1988)
Brenda and Lucia
Nd
© Luisa Dörr

 

 

Joselin Brenda Mamani tinta (27) and Lucia Rosmeri tinta Quispe (46) from the series Imilla.

Brenda and her mother are considered Pollera women from a different ethny called Aymara from La Paz. Brenda started skateboarding 6 years ago and felt that this activity could give her direction, something to learn that would stimulate her to drop her fears and get out of her comfort zone. She says – “It makes me feel capable because I can break my own limits and I can dare to do things that I have never thought about, and like this I can get over my daily fear.

For her skateboarding in Pollera outfits means a challenge by itself because it is very hard to skateboard wearing a voluminous skirt but she knows that perseverance and practice will help and she has been improving her skills. For her this activity represents her roots, the place she comes from and who she is.

 

Silvana Trevale (Venezuelan) 'Las Reinas' (The Queens) Nd

 

Silvana Trevale (Venezuelan)
Las Reinas (The Queens)
Nd
© Silvana Trevale

 

Josly, Abril and Elie portray today’s Miss Venezuela beauty pageants on a road in the city of Caracas.

 

Sarfo Emmanuel Annor (Ghana) 'Serenity' Nd

 

Sarfo Emmanuel Annor (Ghana)
Serenity
Nd
© Sarfo Emmanuel Annor

 

 

The Ghanaian artist explores beauty, fashion and daily life in the African country. He focuses on the dynamic youth and their role in shaping the continent’s future. Through his energetic portraits, Annor challenges conventional beauty standards and emphasises the connections that unite the nation beyond ethnicity and religion. His art captures the essence of Africa’s cultural awakening and showcases the beauty that arises from Ghana’s unique cultural heritage.

 

Yongbin Park (Korean) 'When was your first kiss?' Nd

 

Yongbin Park (Korean)
When was your first kiss?
Nd
From the series Girls
© Yongbin Park

 

Avion Pearce (American, b. 1990) 'Capri and Astro' Nd

 

Avion Pearce (American, b. 1990)
Capri and Astro
Nd
From the series In the Hours between Dawn
© Avion Pearce

 

Leslie Fratkin (American, b. 1960) 'Woman Wearing Big White Wig, New York' Nd

 

Leslie Fratkin (American, b. 1960)
Woman Wearing Big White Wig, New York
Nd
© Leslie Fratkin

 

 

‘I encountered this woman, who had the most mesmerising eyes I’d ever seen and a massive, tousled white wig. I asked if I could take her photograph. She hesitated, but eventually, in a barely audible voice, granted permission. I snapped a few shots, noticing a man parked nearby in a car, exuding irritation. After a couple of minutes, he walked up to the camera and declared: “Enough.” Instantly, she averted her gaze. She entered the man’s car and they swiftly departed. I doubt she comprehends the extent of her own beauty’

Leslie Fratkin

 

Jess T Dugan (American, b. 1986) 'Self-portrait (reaching)' Nd

 

Jess T Dugan (American, b. 1986)
Self-portrait (reaching)
Nd
© Jess T Dugan

 

What Is Beauty / A.I.

Featuring 13 artists whose A.I.-generated image submissions earned widespread acclaim from the jury, this exhibition delves into the festival’s overarching theme, “What Makes Us Human? Image in the Age of A.I.” While distinct from traditional photography, these artworks highlight the profound intersection of technology and human creativity, inviting profound contemplation of the boundless possibilities of A.I. in reshaping the artistic landscape and its impact on human expression in the digital era.

Artists featured: Alina Gross | Andrea Baioni | Angelo Formato | Dmytro Levdanski | Guido Castagnoli | Java Jones | Lala Serrano | Lars Nagler | Noah De Costa | Rozemarlin Borkent | Salome Gomis Trezise | Sander Coers | Xinxu Chen

 

Alina Gross (Ukrainian, b. 1980) 'Femme Orchid' (Orchid Woman) Nd

 

Alina Gross (Ukrainian, b. 1980)
Femme Orchid (Orchid Woman)
Nd
(Image generated by AI)
© Alina Gross

 

Rozemarlin Borkent (Dutch, b. 1987) "Ada and Amara" from the project 'I am that I am' Nd

 

Rozemarlin Borkent (Dutch, b. 1987)
“Ada and Amara” from the project ‘I am that I am’
 Nd
(Image generated by AI)
© Rozemarlin Borkent

 

Xinxu Chen (Chinese, b. 1992) "Heterochromia" from the project 'What is beauty?' Nd

 

Xinxu Chen (Chinese, b. 1992)
“Heterochromia” from the project ‘What is beauty?’
Nd
(Image generated by AI)
© Xinxu Chen

 

Uncanny Atlas: Image In The Age Of A.I.

Curated by Chiara Bardelli Nonino

Photography has long been the lingua franca of our transitional epoch: an era where daily life is exponentially shifting into a virtual dimension, where relationships are consumed online, being beautiful means being photogenic, the proliferation of fake news render any collective discourse precarious and what we once called nature is reduced, at best, to content. The radical ambiguity of the photographic medium, which on the one hand promises adherence to the subject and on the other allows artifice and manipulation, seemed the perfect language to narrate a fluid world in which we moved like tightrope walkers, balancing between the digital and the real.

This exhibition aims to be a principle of cartography of this new world. And it does so through an investigation of how A.I. is changing, along with image production, our idea of photography, and inevitably also that of reality. Above all, the exhibition is an invitation to confrontation, at the intersection of many possible readings of a still largely empty map, where around the small known world there are still large, obscure areas, yet to be explored.

The artists: Alex Huanfa Cheng | Alexey Chernikov | Ali Cha’aban | Alkan Avcıoğlu | Carlijn Jacobs | Chanhee Hong | Charlie Engman | Exhibit A-i | Filippo Venturi | Jonas Bendiksen | Laurie Simmons | Maria Mavropoulou | Michael Christopher Brown | Minne Atairu | Philipp Klak | Prateek Arora | Roope Rainisto | Synchrodogs | Vogue Covers

 

Ali Cha'aban (Kuwait-based born Lebanon) 'Beirut Dystopia' Nd

 

Ali Cha’aban (Kuwait-based born Lebanon)
Beirut Dystopia
Nd
(Image generated by AI)
© Ali Cha’aban

 

Charlie Engman (American, b. 1987) 'Dolphin Lady' Nd

 

Charlie Engman (American, b. 1987)
Dolphin Lady
Nd
(Image generated by AI)
© Charlie Engman

 

Prateek Arora (Indian, b. 1990) 'Every family has its demons' Nd

 

Prateek Arora (Indian, b. 1990)
Every family has its demons
Nd
(Image generated by AI)
© Prateek Arora

 

Michael Christopher Brown (American, b. 1978) "#266 Stranded" from the project '90 Miles' Nd

 

Michael Christopher Brown (American, b. 1978)
“#266 Stranded” from the project ’90 Miles’
Nd
(Image generated by AI)
© Michael Christopher Brown

 

Laurie Simmons (American, b. 1949) 'Red Room/Telephone' 2023

 

Laurie Simmons (American, b. 1949)
Red Room/Telephone
2023
(Image generated by AI)
© Laurie Simmons

 

Roope Rainisto (Finnish) 'Cow Master' Nd

 

Roope Rainisto (Finnish)
Cow Master
Nd
(Image generated by AI)
© Roope Rainisto

 

 

BASE Milano
Via Bergognone, 34, 20144
Milano MI, Italy

Opening hours:
November 16: 3 – 9pm
November 17-19: 11am – 9pm

PhotoVogue Festival website

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Text: “Re-Pressentation” chapter from Marcus Bunyan’s PhD research ‘Pressing the Flesh: Sex, Body Image and the Gay Male’, RMIT University, Melbourne, 2001

November 2023

 

Marcus Bunyan (Australian born England, b. 1958) '"My Body (But I Do Not Own It) – Not the Governments Nor the Churches." Self portrait as gay skinhead' 1992

 

Marcus Bunyan (Australian born England, b. 1958)
“My Body (But I Do Not Own It) – Not the Governments Nor the Churches.” Self portrait as gay skinhead
1992
Silver gelatin photograph

The title of this photograph is taken from graffiti seen in Newtown, Sydney, Australia, where my scarification was done. In the image you can see that I have just had tribal scarification (cutting causing scarring) to my arm the previous night. I suggest body modifications such as tattooing, branding or scarring confronts the keeper of the body with a journey of exploration into the Self, a continuing ‘rite of passage’ through life. It is my body but I am just the keeper of it for a short period of time and I experience my body through touch, intimacy and an understanding of its interactions with my-Self and others. The title also reveals an ironic challenge to the dominant notions of traditional heterosexual skinhead identity: gay men have appropriated the skinhead image subverting it’s social identity construction because of their sexuality whilst still desiring the fantasy because of its masculinity. While this fantasy may reinforce the lust for the power of patriarchy through the use of a hyper-masculine image, the image of two gay skins walking down the street arm in arm challenges and subverts the ‘normal’ ideology and social identity of the skinhead image as racist, fascist and heterosexual.

 

 

Since the demise of my old website, my PhD research Pressing the Flesh: Sex, Body Image and the Gay Male (RMIT University, Melbourne, 2001) has no longer been available online.

I have now republished the fourth of twelve chapters, “Re-Pressentation”, so that it is available to read. More chapters will be added as I get time. I hope the text is of some interest. Other chapters include Historical Pressings (examines the history of photographic images of the male body) and Bench Press (investigates the development of gym culture, its ‘masculinity’, ‘lifestyle’, and the images used to represent it); and In Press (investigates the photographic representation of the muscular male body in the (sometimes gay) media and gay male pornography. In the title of the chapter I use the word ‘press’ to infer a link to the media.

Dr Marcus Bunyan November 2023

 

“Re-Pressentation” chapter from Marcus Bunyan’s PhD research ‘Pressing the Flesh: Sex, Body Image and the Gay Male’, RMIT University, Melbourne, 2001

Through plain language English (not academic speak) the text of this chapter investigates alternative ways of imag(in)ing the male body and the issues surrounding the re-pressentation of different body images for gay men. The title is a play on the word representation, an alternative way of re-pressing and re-pressenting the body in different non-stereotypical forms.

 

Keywords

male body, representation of the male body, male body image, gay men, alternative male body image, body image and self-esteem, masculinity, body images facades and fantasies, imaging the gay male body, gay male body

 

Sections

1/ The power of masculinity
2/ Body image and self-esteem
3/ High and low self-esteem
4/ Sex and self-esteem
5/ Love and respect
6/ Increasing self-esteem and happiness
7/ Body images, facades and fantasies
8/ Getting older
9/ Imaging the gay male body
10/ Re-Pressing, responsibility and respect
11/ Re-imag(in)ing the male body
12/ Conclusion

Word count: 12,048

 

The power of masculinity

 

“Awareness of the Cult of Masculinity‘s power and pull helps to loosen its grip on us. Awareness allows us to look at masculinity as something in large part that is constructed within our culture … But we must stop allowing masculinity to define who we are: We must reject the use of terms like “straight-acting” in describing ourselves and others, prevailing those among us whom we deem as more “masculine,” and thus more “straight.” We must understand that what was considered our preferred “sexual type” was in all likelihood actually formed soon after we entered the gay ghettos and saw what the Cult of Masculinity deemed as “hot.” We can each remember a time when we liked older men or thinner men or heavier men or men whose bodies didn’t fit so rigidly to the standard, men whose bodies weren’t the first or only thing we noticed.”


Michelangelo Signorile.1

 

To be made aware of the power of masculinity allows us the possibility of challenging that power. If we have the will and determination to do so! As we have seen in the In Press chapter it is still all too easy for the dominant hegemonic group within a subculture or society to impose and identify what a ‘valuable’ body should look like. This is achieved mainly through physical and pictorial appearance. As Michelangelo Signorile says in the above quotation, what gay men find desirable today is probably a behaviour that was formed soon after they entered the gay ghetto and saw what was termed a “hot” body. My research suggests that body-type desirability in gay men may be learned from an exposure to the images and bodies of men at a relatively early age.

These images may be found in at the beach, playing sports, reading magazines and looking at TV and pornography to name but a few. In some cases I found that the desirability for a particular type of body was altered after the gay man came out and was exposed to the imagery and body idealism present within the gay community, causing a narrowing in the range of body-types that person found desirable. This narrowing of desirability may cause anxiety and insecurity amongst gay men as they seek a partner who ‘fits’ their ideal body-type and try to match this ‘ideal’ themselves. They may feel inferior about their own body, causing a dis-ease within themselves and in their relations with others. Body image may then affect levels of self-esteem.

I suggest that the ‘Cult of Masculinity’ doesn’t necessarily attract young gay men after they first come out. Personally I believe that it is only after a period of experimentation (perhaps with androgyny, ‘campness’ or being a twink for for example, that may last some years) that gay men then start looking more closely at the development of their bodies. After the first flush of being ‘out’ and going to the clubs is over they start to want to attract a different type of man, a more masculine man, and feel they have to have the body to do so. I think gay men can then become complicit in their addiction to and desire of, the ‘ideal’ gay male hyper-masculine body. This addiction is not so much learnt in childhood but observed and stored in adolescence and the early days of being on the scene until it later finds full expression as gay men grow up.

With the emergence of the gay man onto the ‘scene’ he is exposed to the intense rituals of male body worship which are focused on one particular type of body. The images and rituals of body beautification are presented to gay men who, as free agents, are responsible for their developing addiction. As I noted in the In Press chapter, we cannot blame our addictions solely on the media or consumerism for, in reality, these images are an expression of our identity and our desires. In an interview with counsellor Barry Taylor2 I asked how he thought gay identity was formed:

BT: Perceptions are important – your perception of what you think it is to be gay is based on stereotypes – drag, dirty men in park, Commercial Road, Mardi Gras, TV, paedophilia, etc., … There is a wide range of stereotypes to draw from/engage with.

MAB: Before you ‘come out’ you don’t have ‘the look’. Gay people take on board the images of the gay community very quickly after ‘coming out’. Are there social pressures to conform to this style?

BT: Your desire to belong to the group is strong. What you have given up to come and belong to the group (eg. family, security, love) is great.
Is there something about natural beauty that leads people to it. What is it that appeals to us? The nature of the appeal of beauty.

MAB: Does it just have to be the facade though. I am interested in the inner self. How do people relate to this image. How do you get across to gay people a positive, alternative self image that says self is enough?

BT: That’s a maturity thing. When you are young and come out onto the scene you take on the image of the gay body. It happens in a short space of time. And so about 22, I start asking more questions – What’s my inner self. I see an uptake of people that come to counselling between 22-26 because there must be more to life than parties. Vulnerability – lots of depression at this time. In the gay community we can put off this 22-26 period indefinitely and continue partying (exterior image) which leads to alcohol and substance abuse and no inner development under the facade.

 

Gay men are attracted to identity images and styles that are seen as perpetually powerful, successful identity images within the gay community. One such style is known as the ‘Party Boy’, which is based on social affluence, looks and body image appearance, a style which is, as Damien Ridge notes below, highly restrictive. Not all gay men have the physical attributes, money, time and social contacts to attain this style, and the relentless pursuit of it can leave undeveloped the inner Self because of substance abuse, partying and the need to focus constant attention on the facade. I examine the issue of building identity & self-esteem based on appearance & body image on the following page.

“Styles such as the ‘Party Boy’, promoted on the scene and in the gay media, are highly restrictive. As with women exposed to ‘supermodels’ promoted by the fashion industry, few men have the social resources, appearances and body type to fully emulate the ‘Party Boy’. In an environment that prioritises style, this inadequacy readily taps into informants’ insecurities. The inability to fit in with dominant gay middle-class styles works to isolate and alienate young men regardless of class or ethnicity. Informants report they need to constantly work on their styles, such as their weight and physiques, to gain and maintain access to valued social networks, sex, and relationships.”3

 

Marcus Bunyan (Australian born England, b. 1958) 'I Do Dick, Glenn, Darlinghurst, Sydney' 1992

 

Marcus Bunyan (Australian born England, b. 1958)
I Do Dick, Glenn, Darlinghurst, Sydney
1992
Silver gelatin photograph

The title is taken from the graffiti seen at the right of Glenn

 

Body image and self-esteem

 

“Appearance is not a very stable or permanent basis for self-esteem. Not everyone agrees about who is attractive, so even the best-looking are bound to receive mixed reviews. Furthermore, no matter how attractive people are, there will always be times when they do not feel attractive – when suffering from a cold or when they get old. We can always find flaws in ourselves. Objective observers may tell us we are cute and adorable, but we are likely to mutter, “Sure, except for my nose.” Finally, no matter how good-looking a person is, there will always be others who seem better looking. Many of the best looking people compare themselves with someone better-looking, someone younger, and conclude they are not good enough.”


Elaine Hatfield and Susan Sprecher4

 

May I suggest that self-esteem is an evaluation, either positively or negatively, of self worth. It is based on global (or overall) self-esteem and local self- esteem (such as body image) – conditions that positively or negatively affect each other. Self-esteem is formed by reflected appraisal (what you think other people think of you) and social comparison (comparing yourself with others) and is improved by achieving things within different spheres of your life. Positive self-esteem can lead to a condition of happiness with all aspects of the self. It is the ability to value and love yourself not in an ego way (look at me I’m beautiful, I’m gorgeous) but in a way that accepts all faults and grievances and values them as part of an overall identity.

Lou Benson thinks that self-esteem, “Is a quiet confidence in one’s own worth regardless of any shortcomings or deficiencies. Fromm describes it as the ability to love oneself, not by falsifying a version of the self, but by acceptance of what one really is.”5

Erich Fromm says that self-esteem is essential if we are to love ourselves as well as others. He continues, “The affirmation of one’s own life, happiness, growth, freedom, is rooted in one’s capacity to love, ie., in care, respect, responsibility, and knowledge. If an individual is able to love productively he loves himself too; if he can only love others he cannot love at all.”6

Here Fromm is arguing for a love of the self that is not narcissistic, but based on a true ‘care’ for the self. I think that many gay men suffer from an inability to truly love themselves in this sense. They seek completion of their self in an image of themselves (narcissism) and in the image of others (voyeurism). This is where body image impacts on levels of self-esteem. Researchers such as Leonard Wankel7 have found that body image is related to self-esteem. Crockett and Peterson8 have also found that in adolescence physical attractiveness is one of the key domains that affect a person’s judgement of their self-esteem. My research also suggests that how a gay man feels about his own and his partner’s body image can be a factor in the decision to have sex without a condom. Gay men place greater emphasis on physical attractiveness than heterosexual men and it continues to be a priority throughout their lives.

Appearance is vital in the association between self-esteem and body image (because it is present in every visible social interaction, including sexual relations, that takes place between human beings), but as Elaine Hatfield and Susan Sprecher have noted in the quotation above, appearance is not a very permanent or stable basis for self-esteem. Still, it would seem that many gay men seek higher self-esteem by altering their appearance, believing it (higher SE) can be attained by changing their bodies. This is like building a house on sand – eventually the house is washed away as the foundations are built on unstable ground; we all get older and loose our looks and there is always someone that is better looking than ourselves.

Through behaviours formed in the crucible of the gay beauty ritual some gay men come to believe that the only way to raise their self-esteem is to pump their bodies at the gym in order to be able to compete against other gay men. But having a good body image does not necessarily mean that you will also have good self-esteem.

 

Marcus Bunyan (Australian, b. 1958) 'Glenn, Darlinghurst, Sydney' 1992

 

Marcus Bunyan (Australian, b. 1958)
Glenn, Darlinghurst, Sydney
1992
Silver gelatin photograph

 

High and low self-esteem

According to Hatfield and Sprecher, “People with low self-esteem are often afraid they will be rejected. They fear stepping out of line and being different. They seek social approval. Shy teenagers, unsure of themselves, find it very difficult to date a person who friends find unappealing. High self-esteem individuals, on the other hand, are not so desperate for social approval. They can afford to date someone much less attractive than they are.”9

Fundamentally I believe that these observations are flawed.

I agree that people with low self esteem are often afraid of rejection. But do they seek social approval? Perhaps not. For example, if an unattractive person was given the chance of having sex with his body image ideal only by having sex without a condom he would not be seeking social approval for his actions. His actions would be contrary to societies moral and ethical taboo against unsafe sex. On the other hand high self-esteem individuals are equally if not more desperate for social approval so that they can keep their self-esteem high. They usually date someone who is as beautiful and as built, tanned, and toned as they are! Its like looking in a mirror – they see a reflection of their own perfection in their partner and they have to show this possession off to other people to reinforce their high self-esteem; if they fear loosing him they could have sex without a condom to try to keep him.

From the evidence of my research data I suggest that people with different levels of self-esteem are equally likely to have sex without a condom.

People with low self-esteem might have unsafe sex because they think that they won’t get the man they desire otherwise. People with high self-esteem could have unsafe sex because they feel invincible and that their stunning partner couldn’t possibly be infected with the HIV / AIDS virus. People with a built body image but low self-esteem might seek validation of themselves and their body through the adoration of another and then fuck this other person unsafely. There are so many different contexts and no hard and fast rules.

Having a great body does not necessarily mean we feel good about ourselves as appearance is not everything; overall self-esteem is based on a whole heap of other factors, as well as body image, that affect our lives. Conversely, if we feel good about our overall self this can help us feel good about our body and I think that an acceptance of Self does not come through appearance alone, but is possible only through the integration of all parts of the Self into a balanced holistic whole. Of course, self-esteem, body image and sex without a condom are very complex issues and I realise that body image is not the only criteria in assessing the likelihood of unsafe sexual practices taking place.

 

Sex and self-esteem

 

“The myth of the ‘Cult of Masculinity’ … is that validation and self- worth are achieved through physical adoration. The cult encourages single gay men to believe they can achieve self-worth through sex, and it encourages men in relationships to believe that they can boost self-esteem by having sex outside the relationship.”


Michelangelo Signorile10

 

Much like money, photographs of muscular male bodies have ‘value’ without the owner of the body ever being present. This is because society knows the semiotic language in which they (the bodies and the photographs) speak and what their social value and power is. The same thing could be said for muscular bodies in real life; even though you can see and desire the bodies in question and you know their social value and the power of their image you can’t touch unless given permission. And usually permission is given only to those that match up to the same ‘ideals’ so that sex then becomes a validation of Self, of the person’s own existence. As Michelangelo Signorile has said (in the quotation above), this encourages gay men to believe they can increase their self worth through sex (trophy collecting), especially by having sex with someone who comes close to the ‘ideal’ either inside or outside of a relationship.

Having sex with someone is exciting and fun but it is not an understanding of the whole person. Personally I have used sex with gay men as a form of handshake, getting to know what they were like, an introduction as to whether we were compatible sexually yes, but also whether we got along on a social and intellectual level. That I could get along with him, that I wanted him around, that we liked doing things together and that we wanted to help each other along the way. Sex for me has always been used as a tool in this manner – to make friendships and relationships with other gay men. To have great sex, to have some fun but also to find out what makes them tick.

I believe that there are many gay men that use sex to increase their self worth but I also suggest that quite a few gay men use sex in the way I do, as a way of getting to know other men.11 They are looking for something or someone. Not just an addiction to pleasure, an increasing of self worth through sex but a search for a deeper connection. But paradoxically gay men seem scared of this connection, fearful of the exposure and revealing of Self to others that this intimacy brings. For gay men who are supposed to be more sensitive to the feminine side of their masculinity, I find that many gay men are afraid of touching, holding and intimacy.

(The hero in our society is usually ‘masculine’, with a well defined and muscular body such as Tarzan or Superman, the Man of Steel. Heterosexual iconography portrays him as powerful, masterly, and virile. Gay men have adopted this stereotype in opposition to the effeminate ‘camp’ pansy stereotype still present today. I suggest that gay men adopt this ‘masculine’ stereotype in order to be seen as ‘real’ men. In adopting this symbolic facade, the mask like iconography may create a paradox between the desire for, and fear of, intimacy and closeness. This fear may form a taboo against intimacy and closeness and the troubling revelations that these conditions can bring.)

 

Marcus Bunyan. 'Fred and Andrew smoking in Paris' 1992

 

Marcus Bunyan (Australian born England, b. 1958)
Fred and Andrew Smoking a Joint in Paris
1992
Silver gelatin photograph

 

Love and respect

 

“One of the most essential factors in the respect for others concerns their uniqueness and individuality. Love in this sense becomes the recognition and affirmation of the uniqueness of the other. It is not the loss of the self or the subservience of one’s self to another, but the recognition of the many individual qualities that make up the particular individual and the acceptance of their existence. The lover even respects those qualities of the other with which he is not always in accord.”


Lou Benson13

 

According to Lou Benson love is a respect for the uniqueness and individuality of your partner even if you don’t agree with him on some issues. I believe he is right. It is not the loss of the Self in an-other nor the completion of the Self in an-other (your partner is one’s ‘other half’ as though you are completing your- self in another), it is love through an understanding of the true representation of Self and other and the development of a happiness within and through that journey. But one doesn’t have to be in love to put this understanding into practice. In everyday life the relationships and interactions that we form can be informed by our respect for others, whatever they look like, whoever they are. We are ‘aware‘ of our situation, of our own and other’s ego projections, and this awareness can help us in the acceptance of ourselves and others. Through exploration and respect for the Self we can make our lives happier.

 

Increasing self-esteem and happiness

Good self-esteem involves the acceptance of all facets of our identity. It is the integration of all strands of our personality into a unified whole. If we visualise, are aware of what we do at any given time; if we are aware of the process of, say, the creativity of cooking a meal, we enjoy the experience as much as the outcome. It is not just the final product but the journey itself that gives us satisfaction. This process is called ‘self-actualization’,14 and I think it can help us to attain higher self-esteem. We fulfil our potential both in the journey and in the outcome and this can make us happier. Instead of pinning after something we cannot have, we accept what we have to work with and get on with it! We enjoy the experience instead of whingeing about it all the time.

“Another important area in which self-actualizing people differ from others is in their non-judgemental acceptance of themselves. Maslow says that they seem to have a lack of overriding guilt and crippling shame and also to be free of the anxieties that usually accompany these feelings. They can accept their own human nature in the stoic style, with all its shortcomings, with all its discrepancies from the ideal image without feeling real concern (Maslow 1970). Such feeling of comfort and acceptance with the self are extremely important in terms of laying down a tone that underlies a person’s whole existence.” (My bold).

~ Lou Benson15


I feel that the above quotation is very important for gay men who have been persecuted, may feel guilt and shame at being homosexual, hate their bodies, and who may have given up the security and love of family and friends to ‘come out’ as a gay man. They hopefully learn to accept their own human nature with all its discrepancies from the ‘ideal’ image. This acceptance of Self helps to improve overall self-esteem and provides the basis for a state of happiness within the Self. Interest in change should be encouraged. Instead of sitting in the middle of a comfort zone we can put some faith in ourselves and our ability to challenge cultural and personal stereotypes.

 

Marcus Bunyan (Australian born England, b. 1958) 'Jeff standing on his Chrysler, Studley Park, Melbourne, Victoria, 1992' 1992

 

Marcus Bunyan (Australian born England, b. 1958)
Jeff standing on his Chrysler, Studley Park, Melbourne, Victoria, 1992
1992
Silver gelatin photograph

 

Body images, facades and fantasies

 

“There are these guys, hot guys with, I mean, the really chiselled bodies, who I used to look at in awe, who wouldn’t give me the time of day,” recalls David … “I didn’t exist to them. I wasn’t a person. I’d try to strike up a conversation at the bar, and they’d just turn away, in a mean way – treated me like shit. Now, here it is four years later, and I’m all built up, got my forty-two-inch chest and my big biceps, and now these guys are all over me – they can’t get enough of me. And, well, I have to say it does make me feel powerful. I’ve conquered them. That is a feeling of power.”


Michelangelo Signorile16

 

Has David really conquered them or has he been defeated by the very ‘disciplinary system’ (the power of the muscular body) that was excluding him in the first place? If you can’t beat ’em, join ’em so to speak. That feeling of power that he now feels he has; does he now ignore other people who used to look like he did; does he treat them the same way he was treated; does he treat them like shit as well?

I don’t think that David has conquered them at all.

I suggest he has just capitulated and joined the dominant body image ideology within gay society. Is this power giving him a false sense of self-esteem? Possibly. For in the end he is relying on his body, one part of himself which with wither and age anyway, to uphold his self-esteem. Without the body he was always wanting to belong. Now he has the body he belongs to what?

Perhaps he belongs to a powerful hierarchical ‘disciplinary system’ that controls the desires of other gay men through the symbolic image of the muscular mesomorphic body image. I asked Barry Taylor17 about body image, the fantasy of the ‘ideal’, self-esteem and learning to accept the self:

BT: Because of metabolism, some people will never have the body beautiful and this ALMOST BECOMES A GRIEF to them. THE CRUCIAL POINT THEN BECOMES HOW CAN I BE SATISFIED IN MY-SELF? Then it becomes who am I, and about my self-acceptance.

MAB: How do you change images of the male body to broaden their appeal?

BT: Its difficult. You are dealing with fantasy and the erotic, transcending the mundane of everyday life…

MAB: And so this body beautiful image becomes the fantasy?

BT: Yes, it is the fantasy.

MAB: How can you change that image to become different fantasies not just one?

BT: This would be a long term process of cultural change. One way would be to present images that are normative but are also sexy … Another way would be a broader cultural change in which we are encouraging a greater sense of self-awareness and depth, [NOT self-reflexivity] so that people can be more accepting of those kind of differences – that we feel good about those kind of different relationships. I can construct and feel sexy in bigness, hairy legs, being thin … The last thing would be to build resilience in our lives and this happens by experiencing success and achievement in our lives (and this builds self-esteem).

How do I measure success and achievement?

If I measure success and achievement by getting the body beautiful …

MAB: And belonging to the ‘A team’ …

BT: … then I am going to be constantly disappointed. But if I say this is Barry Taylor and I am happy with who I am, I am happy in my work or whatever, I’m not only successful, but I also have MEANING and am CONTENTED with that.

MAB: I think it is very good to challenge the self, challenge the path you are taking in life, but also for that path to have meaning and for you to be contented in what you are doing.

BT: To be comfortable in going through that process. The other thing is that people around you affirm that path, and affirm and celebrate what we do. Once you find a group of like-minded people that are affirming and nurturing of me, then growth often occurs.

MAB: For the older gay man who hasn’t developed that inner sense of self, and the body sags and its all gone, how do they cope?

BT: Vulnerable thing. The new priest, as it were, is the therapist. Not only because people have problems to deal with, but because they are on a spiritual journey.

The construction, social reproduction and representation of meaning in image identity is critical.

 

Indeed, Barry Taylor sees the last part of ‘coming out’ as an integration of sexuality into the identity of the whole self. This process may not take place until the gay men is well into his thirties, when they are on a spiritual journey. Unfortunately, as Barry Taylor comments later in the interview (see below), many gay men put off this journey by constantly immersing themselves in the ‘Party Boy’ image and living behind a facade.

In an age when I believe there is a shifting down of the time frame of the development of not just homosexual men but all human beings, I suggest it is important that we do not hide behind facades and have the courage to face adversity and encourage our diversity. We can help maintain high self-esteem by promoting the positive side of our identities and abilities without hiding behind masks.

We must not be afraid to fantasise about bodies that are different from the stereotype. I like scars, broken noses, bow legs and slim boys! I find these things very, very sexy but some people are amazed that I do. They think it strange, but attractiveness rather than ‘beauty’ depends upon a deeper understanding in the eye of the beholder; someone may be considered a great beauty in a ‘collective’ sense but I believe attractiveness is of a more personal, individual consideration.

For example, I don’t think that work alone would make many gay men fancy a ‘weary’, world worn face and many would find such a face unattractive. But many gay men still have fantasies about ‘straight-acting’ men such as plumbers and labourers! To be told through social stereotyping that something is beautiful is not the same as making up our own mind that we find a person attractive.

Lakoff and Scherr have pointed out,

We must learn to separate our judgements about beauty from our learned expectations, that is, our social stereotypes. We must close the gap between what we really find beautiful, and what we think we find beautiful because we have been told to think that way … We must learn, somehow, to accept a wider range of physical attributes as potentially ‘beautiful’.”18 (My bold).


We form our self-esteem partially through the appraisal of those around us. If we can encourage gay men to appreciate a wider range of body-types as fantasies, then perhaps more gay men would not feel the need to conform to the dominant ideal of the muscular mesomorphic body and this could lead to higher levels of self-esteem in gay men who do not ‘fit’ this ideal.

 

Marcus Bunyan (Australian, b. 1958) 'Fred and Andrew, Sherbrooke Forest, Victoria' 1992

 

Marcus Bunyan (Australian, b. 1958)
Fred and Andrew, Sherbrooke Forest
1992
Gelatin silver print

 

Getting older

As gay men get older (from their mid-twenties onwards) they may perhaps begin to contemplate the rituals of life in a more understanding and accepting way (although the ageism evidenced in online gay cruising sites is particularly evident). Their seems to be a general expansion of the body-types that gay men find desirable at this time. Perhaps this expansion is due to several factors:

1. Sexual attractions may change and become more diverse the older we get.

2. As we get older (into our thirties), we may become less fussy in our choice of sexual partners due to the availability of sex with prospective partners that ‘fit’ our ideal body-types.

3. We may become more aware of every-body having something to offer and that what is presented is just an image – that we must get past the image / facade to look inside.

 

Extracts from research project interviews

Can you tell me what was your ideal body type:

a) When you were first attracted to men 14-17: About the same body shape as himself – tall, slender, petite.

b) When you had your first sexual experiences with men. 17-20: It changed into a bit more muscular. Anthony had moved to the city by this time and he had just started going to gay clubs, around the age of 17-18. Saw his first gay porn around the age of 20. Anthony was looking at older guys with bigger, more developed bodies. Anthony wanted a body like that himself because he was very thin.

c) Now 32: Like stocky guys now, depends on what sexual experience he is after. So the body influences the sexual experience. He has a greater appreciation of different body-types now. Range of desire is broader. Still smooth: 0-10% hairy chest only.

Interview with Anthony, Australian, 32, 5’10”, 69kg. Melbourne. 23/09/1998.

Can you tell me what was your ideal body type:

a) When you were first attracted to men: A proper man or what he defined then as a proper man. Straight acting, slightly butch type. This was before coming out. About 16 saw Tv experience on Channel 4 – homosexual virtual sex , voyeurism, rubbing of naked bodies and simulated fucking. They were gym fit, stereotypical gay bodies. First idea of a gay body was this kind of body. His idea of the ideal body type was formed quite early on before coming out.

b) When you had your first sexual experiences with men: Basically the same.

c) Now 23: It has changed now. He doesn’t look at stereotypes as much now and looks at the individual person instead. He tends to notice them more if they have shaved heads. Is this just another stereotype though? Its personal taste and depends on who the individual is – what chemistry is happening. More confident about his body now after starting going to the gym. Promised himself to get a “better” body – brings other rewards – more attention, more looks from people, gives him more self-esteem. Works on different areas – is quite aware of mental, spiritual areas and feels body is just part of an overall package.

Phil feels that if he wanted sex any time he could go out and get it (the sauna or sex venue) and this would not be based so much on body image. Does not use his body to go out and get sex. He has lower self-esteem in regards to positioning his body in an order of desirability – he feels that there are more people higher up the body chain with better bodies than him. How does that make him feel? He shuts himself off to this when cruising. On the street it does not matter as he has higher self-esteem there.

Interview with Phil, English, 23, about 5’10”, 73kg, robotics technician, middle class. Melbourne. 13/09/1997.

MB: Interesting that in situations of cruising and the street that levels of body image self-esteem change – possibly because in one situation Phil reveals his body image, has less control and is more vulnerable to the judging gaze of others. In the other he is clothed and the revealing of his body can be escaped from. The element of an ‘order of desirability’ is much more pronounced in an unclothed cruising environment.

Can you tell me what was your ideal body type:

a) When you were first attracted to men 13-19: Large and ripply. Because he is small he was attracted to the security of larger men. Particularly muscles, smooth people. Pre-anything in gay mags – going down beach seeing other men.

b) When you had your first sexual experiences with men 19-20: Difficult to attract men – sheltered because he liked that muscular stereotype and could not have it. So he was on his own, so when he was approached he tried to make friends instead of solely looking at the body. That worked OK.

c) Now 23: It has changed a lot – he now likes all manner of shapes and sizes. Growing up and accepting other people for who and what they are. Now he is much happier in his self and this helps!

Interview with Marcus, Australian, 23, 5’4″, 65kg, worker – storeman/packer, waiter, middle-class. Lives country Victoria area. 28/09/1997.

Can you tell me what was your ideal body type:

a) When you were first attracted to men: Definitely muscular Adonis look – bulging everything, smooth. Formed that through a natural liking for this kind of body – influenced by seeing these images in news media and TV programmes such as OUT (gay and lesbian programme on SBS) and gay magazines. Bombarded by this image.

b) When you had your first sexual experiences with men (came out at 18): Very much the same.

c) Now 22: Hairy men are quite attractive now – explains this through experiencing them. Attraction with hairier men because they were more masculine. Still muscular – an appreciation of the image. He has become more perceptive towards peoples individuality in body-image composition. Very rarely do people fit into the media image ideal that they sell us. It is not important that they do – is it important for them?

Interview with Michael, Australian, 22, 5’10”, 83kg, clerk, working-middle class. Melbourne. 05/10/1997.

Can you tell me what was your ideal body type:

a) When you were first attracted to men 12-26: Usually the blond hair, blue eyes and slim muscular thing – good legs, good arse. Not attracted to body hair. Never attracted to really tall men – went for the balanced, proportionate look in respect to height.

b) When you had your first sexual experiences with men 26-30: Gavin’s first sexual experience was 2 men in a car in a car park in St. Kilda. The blue-eyed blond was supplemented when he started to look at gay porn videos – hairy chests, the Mediterranean look, interested in the construction worker, working men (‘straight-acting’ fantasy). The images in the porn videos and mags influenced the bodies he liked. Even started to look at family albums and noticed how handsome relatives were in their earlier years.

c) Now 34: Gavin’s idea of “gorgeous” is really wide – but whether he goes further depends upon their personality, intelligence, sensitivity, honesty, punctuality, inner soul stuff. Guys who exercise their inner spirituality in some way. He finds it difficult to relate to people who spend lots of time at the gym and on the facades. His appreciation of different body-types has increased a lot – in combination with inner work.

Interview with Gavin, Australian, 34, 6′, 70kg, middle-class. Melbourne. 03/11/1997.

 

For some gay men this expansion is a very positive growth experience. Other gay men do not undertake it at all, forever mired in the never ending circuit of drugs, body, lifestyle and party scene until well into their mid-thirties to early forties.

Barry Taylor had important things to say about this age group:

BT: The next big group is 35 onwards – who by now may have developed a major alcohol and drug problem.

In their 40’s, they desire the body beautiful and try to buy young boys, go to the sauna and can’t pick up. They suicide because of loneliness – because the gay community doesn’t provide any other model for them (other than the body beautiful). No place for them to meet and be part of.

MAB: I always wanted a big body. I have struggled with that for years. Now, at 39, how does the gay community support men in mid-life? In the last 6 months acceptance is starting to come that I am no longer young in body, but still young at heart!

BT: This happens because you start to synthesise yourself. This is the last stage of coming out, I believe. This is Barry Taylor who works in the area of suicide, who likes classical music, has a sense of the spiritual self and is also gay. So the area of sexuality is only one part of who I am. I am not reliant on going to gay places all the time. If I’m still in the PRIDE stage, so long as your young and fit into the image, on and on it goes. BUT – if a relationship fails, you loose your job, or have some insight of who you really are, that’s when suicide can happen. They crack or they do something about it.

MAB: Is this mid-life crisis happening younger these days?

BT: Yes, I’m seeing some suicidal people at 14-15 who have had enough of life, are wearied out. At 22-26 people are looking for more choices. The first group used to be in their 20’s but are now in their teens.

MAB: Ages have not compacted but have shifted down.

BT: Yes, people are finding a void and are looking for a spiritual self earlier.In the past it has been mainstream religion but now they are searching for something different in the void of boredom – because mainstream religion has not been a factor in their lives.

MAB: The adverts that appear in Blue, XY, Large magazines – they perpetuate the myth of the beautiful body.

BT: Yes, that’s right. Gay life is like school or adolescence. If you are invited to a group party, they have the power, they are popular, the select ‘in’ crowd.”

 

Jez Smith. 'Antigay' 1997

 

Jez Smith (Australian)
Antigay
Nd
in Blue Magazine. Sydney: Studio Magazines, April 1997, p. 23.

“There’s a new gay sentiment sweeping the globe and it’s perpetrators are homos themselves. They don’t object to what we are – just what we’ve become.”

 

Imaging the gay male body

 

“The gay scene is a market and both sellers and buyers have become used to the coinage of appeal and neither can change it without losing out. The way the compulsive cruisers present themselves is geared to the way the buyers choose: looking no further than skin deep, ignoring what might or what might not be underneath … The majority of gays are placing their cosmetic selves, not their real selves, on the line.”


R. Houston19

 

An article in April 1997 Blue Magazine titled “McQueer” examined the impact of the commercialisation of ‘gay’. In a short but interesting article David Taylor looked at a book called ‘Anti-Gay’ edited by Mark Simpson, first published in 1996. This book, through essays by social commentators from different parts of the world, examines the development of a backlash against the attitudes and ideologies of the commercial gay scene.

In the article The Divine David observes that, “Anti-gay is a reaction by the people to their dissatisfaction with a lot of the imagery used in the gay media that centres around total body obsession, and the idea that being gay is some sort of lifestyle that has to be pandered to (and is quite expensive). Being gay has become a commercial thing which doesn’t seem to have anything to do with civil rights or people feeling comfortable with their sexuality. ‘Gay’ has resulted in something which is quite soulless.”

Paul Burston also explains that, “When I say I’m anti-gay, it doesn’t mean that I hate all of the things that the gay scene is. What I’m saying is that I hate a lot of the mindset that comes attached to that – it’s the herding instinct I hate. And there is no reason why people should feel they can’t still take part in the scene, so long as they think for themselves.”

Here is the crux of the argument. To think for oneself. To be aware.

Because it is not enough to blame the media or the ‘scene’, it is important to think for oneself and be aware of the pressures, addictions and imagery that interacting with the commercial gay scene may involve. As an alternative to the commercial gay scene quite a few alternative clubs like Kooky and Home in Sydney and Queer & Alternative in Melbourne have sprung up over the last 5 years to cater for gay people disillusioned with the usual scene pubs and clubs.

‘Blue’ choose to illustrate the “McQueer” article with the image above by Jez Smith. While interesting the image is difficult to read. The body, in it’s deconstruction, becomes dehumanised and has virtually no identity at all. The image seems to be saying that by being anti-gay your body is not worthy of being a fantasy for other gay men. Compare this with other images appearing in the same and later issues of ‘Blue’ with the interchangeability and replaceability of the muscular, smooth, white Adonis that usually grace the pages of the magazine.

As informative social comment the article pays lip service to alternative points of view, to alternative discursive structures and images within society that do not have space to express themselves, but is just a token gesture on the part of the publisher whose magazine constantly reinforces underlying social values and stereotypes in regards to male body image representations.

A different approach has been taken by the Body Shop. The first issue of it’s magazine Full Voice20 looks at the body and self-esteem. Of course, the Body Shop promotes it’s own philosophy and ‘natural’ product within this magazine – it’s a commercial money making enterprise otherwise they wouldn’t be in business – but the magazine does not pull any punches. Below is an image from the magazine; it shows how a ‘natural’ looking Barbie model would appear and comments on how many women really do look like supermodels.

 

Anonymous photographer. 'Untitled' 1997

 

Anonymous photographer
Untitled
1997
Body Shop advertisement in Roddick, Anita (ed.,). Full Voice Issue One. Australia: Adidem Pty. Ltd., 1997

 

 

The magazine asks what self-esteem is? It replies:

“SELF RESPECT
SELF AUTHORITY
DIGNITY
PRIDE
AWARENESS
CALMNESS
THE PURSUIT OF DREAMS
A SENSE OF ACHIEVEMENT
A TWINKLE IN THE EYE
THE LIVING OF LIFE”

The magazine contains articles for women on such issues as ‘ideal’ body image versus ‘real’ body image, 10 social symptoms of high and low self-esteem, fat versus thin, how to create a beauty advert called “Want to Know a Secret?” (which is a real laugh), and what is beauty? It concludes with these lines:

“Somewhere in time, society lost the plot. We decided how a person looked was more important that who that person was. When that time was, no-one knows. But we can remember the time we started to put it right.”


The Body Shop should be applauded for their effort. We must acknowledge, though, that people will be attracted to other people through an appearance that engages with their sexual fantasies. This only becomes a problem when sexual attraction through physical appearance turns to discrimination against other people who don’t match their ‘ideal’ look. In an important observation, Greg Blanchford has noted of the sexual objectification of gay men occurring in casual encounters that,

“People in these situations will not be attracted to someone unless they are attracted by some external feature that fulfils some sexual fantasy. It follows that there must be an emphasis on surface or cosmetic characteristics. And because the criteria of selection can be highly specific, one is, in turn, concerned to present an image of oneself that will attract others. Therefore appearance, dress, manner and body build are very important.”21


Of course these elements are important but unfortunately, in our society, not everyone can have a fabulous body build, appearance or dress and the way we treat attractive as opposed to unattractive people is not always equal and fair. Our reaction to the individual shapes the way that their self-esteem may develop and may affect their relationship with the world. If you keep telling an unattractive person that they are unattractive they will eventually begin to believe this themselves. This is called a ‘self-fulfilling prophecy‘. The individual becomes a victim of our discrimination and eventually perpetuates this damaging discrimination upon themselves.

XY Magazine, a publication aimed principally at gay youth, ran a Body Issue in April 1997. Under the title “Perfect Bound,” William Mann talked to social commentators Michelangelo Signorile, Michael Bronski and Victor D’Lugin amongst others. In a thought provoking article Mann asks,

“How many gay kids are … struggling through identity issues like being skinny, or socially awkward or whatever? What does the image of the pumped-up pretty white boy – plastered all over our magazines, our advertising, our literature, and our erotica – say to the non-white or skinny gay kid, looking to find a place in a community that seems to have no place for people who look like him?”22

 

Pages from 'XY Magazine' 1997

 

Anonymous photographers
Untitled
Nd
Pages from back issues featured in XY Magazine No. 7. California: XY Publishing. April/May 1997

 

 

What indeed – what does it say to them? Does the image make them feel inadequate? Does it alienate them not just from themselves but also from the gay community, a community to which they aspire to belong?

Here, I am not saying you can’t find muscular bodies desirable as long as you understand the possible consequences for other gay men who do not possess such a body. As Michael Bronski notes in the same article, “The minute someone points out something where we should be more culturally sensitive, there’s this cry of political correctness. People see it as an attack on them, a loss for them. But nobody’s saying you can’t find Marky Mark and his kind attractive.”

Indeed nobody is, including myself. I am the first to admire a good, muscular body and always wanted one myself. But I am aware of the problems and alienation from self that such a desire can cause. Under the heading NO PECS, NO SEX Mann goes on to say that this kind of body is not always available for sex and the more that we find this kind of body attractive the less sex we will have. “And when we do [have sex], its always the same, and we miss many kinds of pleasure.” Mann asks Michael Bronski about this point and, talking about the body of the buffed, white, muscular male he replies, “The image is so clean and ultimately non-threatening that it doesn’t allow for us to explore our sexuality, to see what the limits of our fantasies might be.”

Michelangelo Signorile observes that,

“Looking out at the hordes of shirtless, pumped-up men, each virtually indistinguishable from the next, it dawned on me just how much pressure is put on young gay men as they enter the gay community – more than ever before. It’s true that there have always been paradigms in the gay world, but it seemed in the past there were more choices, more leeway about what was considered a gay stud. Today only one very precise body type is acceptable – one that very few gay men have or can achieve. …

We need to empower people who don’t feel attractive. I’m not saying that for vast numbers of people the club and party scene is not fun, is not great. But those who don’t fit in need to see other images. Lots of people don’t see themselves in what they see of gay culture. The range of what’s attractive needs to be expanded, not because it’s a good thing we should do, but because the range really is broader.””23

 

Anonymous photographer. 'Marky Mark' Nd

 

Anonymous photographer
Marky Mark
Nd
in XY Magazine No.7. April/May 1997, p. 27

“Marky Mark on 60 foot high Calvin Klein advertising board: icon of beauty, or body fascism?

 

 

Finally, the conclusions reached by the article are that:

1. We should try and empower people who don’t feel attractive.
2. We should offer different images to people who feel they don’t fit in.
3. We should broaden the range of what can be seen as attractive.
4. We have limited our own sexual freedom by this hierarchy of beauty.

Then we look at the images that run in the same issue of XY Magazine, a magazine which is marketed and primarily sells to young gay men.

Advertisements for back issues include images that illustrate articles such as ‘Confessions of a Jock-Lover’, or ‘Palm Springs DOA: I Survived the White Party’, (see above images) which feature stunning, rippled torsos. The White Party is a Circuit party in America held to raise money for HIV / AIDS research where there are lots of gorgeous built men all running around having sex and taking drugs – the contrast between the built body and the AIDS body full of sad irony. Then there is the fashion shoot titled ‘Straight acting’. Yes, the models are from different ethnic backgrounds (no racial discrimination here!), but they are all smooth and built (see image below).

These photographs and many more like them feature in the monthly issues of XY magazine, a mag aimed at gay youth. I believe it is constructive that such issues are being debated but, as with the ‘Blue’ article, it is just a token offering that does very little to change omnipresent omnipotent social ideals.

 

Bradford Noble. 'Untitled' Nd

 

Bradford Noble
Untitled
Nd
Images from ‘Straight Acting’ Clothes feature, XY Magazine No. 7. California: XY Publishing. April/May 1997, pp. 45-49.

 

Spiros Politis. 'Untitled' Nd

 

Spiros Politis
Untitled
Nd
in Todd, Matthew. “In the Eye of the Beholder,” in Mattera, Adam (ed.,). Attitude Vol. 1 No. 66. London: Northern and Shell PLC, October 1999, pp. 56-57.

Left to right: Phil 49, engineer; Andy 21, student; Jon 21, student; Josh 25, escort; Jody 21, aerobics instructor.

 

 

Another article that attempts to address issues of beauty, body image and self-esteem in gay men appeared in the October 1999 issue of the London based Attitude magazine. Titled “In the Eye of the Beholder,” journalist Matthew Todd asks rather inane questions about the representation of bodies and the ‘scene’ of four ‘ordinary’ and one ‘perfect’ gay men (see image above). It is interesting to observe that these ‘ordinary’ gay men, while noting that gay magazines “ram it down your throat that ‘You should look like this!'” (Andy) offer no possible alternatives that they think would work to break the dominance of the visual stereotype of the muscular mesomorphic body image.

Although articles such as this do raise awareness of some of the issues concerned with self-esteem and body image, they also confirm the authority of visual ‘fantasy’ images that allows magazines (such as Attitude) to justify the continued publication of white, smooth, muscular ‘Party Boys’ as the epitome of what a gay man should look like by confirming that this image is what the consumer wants to see. This observation is confirmed by presenting a selection of the male body images that appear in articles, not advertisements, in the same issue of Attitude magazine.

Escapism and fantasy (linked to anti-authority and the feminine) are thus grounded in the authority and fixity of the sign of the muscular mesomorphic body image through desire for and “attraction to good looks,” through the watching of the objective eye, and through a nostalgia for the paradise of the perfect body. The authority and meaning of this sign is upheld “through the interpretative acts of members of a sign community,” particularly when the meaning and power of the sign is reinforced and dominant within the gay community. This can be contrasted with a partially seeing objective eye which offers an appreciation of ‘truth’ (subjective, objective, fluid and non-final) through imperfection, diversity, and an acknowledgement of difference. I correlate this non-finality with the quotation by Wendy Chapkis that I use as a summation at the end of the Re-Pressentation chapter.

 

'Attitude Magazine' 1999

 

Axel Hoedt
Eric Travis
Nd
in Todd, Matthew. “”Naked,” in Mattera, Adam (ed.,). Attitude Vol. 1 No. 66. London: Northern and Shell PLC, October 1999, p. 38.

Axel Hoedt
Will Mellor
Nd
in Todd, Matthew. “”Naked,” in Mattera, Adam (ed.,). Attitude Vol. 1 No. 66. London: Northern and Shell PLC, October 1999, p. 48.

David Zanes
Ryan Elliot
Nd
in Todd, Matthew. “”Naked,” in Mattera, Adam (ed.,). Attitude Vol. 1 No. 66. London: Northern and Shell PLC, October 1999, p. 50.

Neil MacKenzie
Luke Goss
Nd
in Todd, Matthew. “”Naked,” in Mattera, Adam (ed.,). Attitude Vol. 1 No. 66. London: Northern and Shell PLC, October 1999, p. 54.

Stephan Ziehan
Sam Fragiacomo
Nd
in Clark, Adrian and Day, Luke. “Essentials: Grooming,” in Mattera, Adam (ed.,). Attitude Vol. 1 No. 66. London: Northern and Shell PLC, October 1999, p. 104.

 

 

I love how all the penises are covered up with towels or cushions and I note that traditional symbols of masculinity are also well represented – the cigar and the boxing gloves for example. Eric Tavis also happens to be a wrestler as well as a model. Also, notice how all bodies are smooth, white, muscular and look like they could have been pressed from the same mould.

For gay men in contemporary society the maintenance of a healthy social body has become a moral concern, for supposedly anybody can make their frame-work a ‘work of art’ and attain that longed for paradise of the ‘perfect’ body, the body as a sign of virility and traditional masculinity. You only have to exercise and build that lean, hard look, have your tummy tucked or face reconstructed, take those steroids to make your body into a sculpture …

Your body could be a work of art if only you would let it …

 

Anonymous photographer. Make your body a work of art' 1998

 

Anonymous photographer
Make your body a work of art
‘Body Sculpture’ brochure
1998

 

Marcus Bunyan (Australian, b. 1958) 'Andy in the flat, Punt Road, South Yarra' 1991-1992

 

Marcus Bunyan (Australian, b. 1958)
Andy in the flat, Punt Road, South Yarra
1991-1992
Gelatin silver print

 

Re-Pressing, responsibility and respect

Bodies and images of the body signify their meaning through representation. How can we re-press the representation of the male body so that we can offer alternative images to gay men that will act as fantasies for them? According to John Tagg25 we must demonstrate that the meaning of already dominant images within a society can be negated and rendered incoherent. Tagg says there are 2 ways of doing this:

1. “We must search for other signifying conventions, other orders of meaning already present in the culture (through conflict of classes, ideologies and forms of control) that are denied a semiotic space to express themselves.” (Semiotics is the study of signs)

2. “We must abandon the above search for other forms of meaning in bodies and body images and adopt images that refuse any meaning at all – bodies and images of them cannot be read or possessed and therefore may come to mean nothing. In other words the image does not signify anything, much like the early non-sexual androgynous ‘figure’ of the gay liberation movement. The figure had no ascertainable gender, even though the body was still actively sexual.”


Personally I think that the second option would be very difficult to achieve on a broad social level.

Body images are understood through ‘conditions of understanding’, in other words how their meaning is understood is through a collective knowledge of the history of context, place and the language that those images speak in. Images are the main source of sensual stimulation in contemporary society and their language is learnt from an early age.

To culturally deny this language would be a very difficult thing to achieve. The first option has a greater possibility of success: that we can open up spaces for images that have previously been denied the room to speak for themselves. This is especially true in regard to the dominance of images of the muscular mesomorph within gay society. We must try and propose different body image types as fantasies for gay men and give them the space within the community to express themselves!

The image below is a good example of allowing other orders of meaning already present within images in our culture to speak for themselves. The photograph below is another form of re-pressentation of the male body image that usually finds no representative space within the context of gay media. These kind of images do offer themselves as alternative fantasy images for gay men but are often denied the space to express themselves and therefore reach a larger audience of gay men. Here I am, accept me for who I am.

 

Anonymous photographer. 'Untitled' 1998

 

Anonymous photographer
Untitled
1998
Image from a personal gay web page

 

 

An understanding of re-pressentation is the responsibility of every gay man. It is an ability to be able to respond (which is what responsibility means) to his own needs and the needs of others in a voluntary, altruistic and non-discriminatory way. It implies a care and concern for others as well as for the self. This is a hope, a dream if you like, but a good dream all the same. I suggest that, above all, responsibility for the acceptance of difference in others requires an understanding and respect towards yourself.

As Erich Fromm has said more eloquently than I can ever say,

“Respect is not fear and awe, it denotes, in accordance with the root of the word (respicere = to look at), the ability to see a person as he is, to be aware of his unique individuality. Respect means the concern that the other person should grow and unfold as he is. Respect, thus, implies the absence of exploitation … It is clear respect is possible only if I have achieved independence; if I can stand and walk without needing crutches, without having to dominate and exploit anyone else. Respect exists only on the basis of freedom … To respect a person is not possible without knowing him; care and responsibility would be blind if they were not guided by knowledge. Knowledge would be empty if it were not motivated by concern. There are many layers of knowledge; the knowledge which is an aspect of love is one which does not stay at the periphery, but penetrates to the core. It is possible only when I can transcend the concern for myself and see the other person in his own terms.”26 (My bold)


I think this is a fantastic way to view our relationship with the world.

Respect, responsibility, care, and concern are key words in this positive relationship with ourselves and with others, which I believe will increase self-esteem by surrounding both with good energy. I realise that this may be very difficult to put into practice all of the time but if we could try then I believe the world can become a healthier, more balanced place.

 

Marcus Bunyan. 'Self-portrait in Punk Jacket' 1991-1992 from the series 'Self-portraits and nudes' 1991-1992 Marcus Bunyan. ‘Self-portrait in Punk Jacket’ 1991-1992 from the series ‘Self-portraits and nudes’ 1991-1992

 

Marcus Bunyan (Australian born England, b. 1958)
Self-portrait in Punk Jacket
1991-1992
From the series Self-portraits and nudes 1991-1992
Gelatin silver print

 

Re-imag(in)ing the male body

 

“Modern man is alienated from himself, from his fellow men, and from nature. He has been transformed into a commodity, experiences his life forces as an investment which must bring him the maximum profit obtainable under existing market conditions. Human relations are essentially those of alienated automatons, each basing his security on staying close to the herd, and not being different in thought, feeling or action. While everybody tries to be as close as possible to the rest, everybody remains utterly alone, pervaded by the deep sense of insecurity, anxiety and guilt which always results when human separateness cannot be overcome …” (My bold)


Erich Fromm27

 

 

Marcus Bunyan (Australian, born England 1958) 'Untitled' 1995-96 From the series 'Sleep/Wound'

 

Marcus Bunyan (Australian born England, b. 1958)
Untitled
1995
From the series Sleep/Wound
Gelatin silver print

In the series of photographs I try to explore the gay male body not from the usual viewpoint of desire but from the viewpoint of intimacy, touch, affection and love. The infrared images are the positions of sleep of myself and my partner. If people find them erotic then that is their reading of the photographs. They are not meant to be. They explore an area of imagery of the male body which I think has been totally overlooked – male2male intimacy. An early example of this intimacy is a photograph by Minor White (below). Few have really developed this theme further. This is an imagery not as reliant on the posing, hard bodied, clench fisted, body as phallus orientated iconography so prevalent in contemporary male society. It is an example of imagery that has yet to find a semiotic space to express itself.

 

We seek to belong to a society that values coherence and conformity whilst promoting ‘individuality’. Staying close to the herd; not being different in thought, feeling or action; assuming masks; the replaceability and interchangeability of bodies. These are all conditions of this supposed ‘individuality’ in contemporary society, a society that is really afraid of any expression of difference and diversity. The gay community, long priding itself on valuing diversity, is equally guilty of this charge. Gay becomes a ‘performativity’,28 a repetition of rituals which does result in a loss of individuality, the subsuming of the individual into the ‘team’.

“The idea of being one’s self is often expressed as “doing one’s own thing.” We can say that one is being himself when he is doing (or thinking) what he really wants to do (or think). When, however, one is acting in a way that is intended to appeal to others or to a code of behaviour that does not come naturally to him, he is not “doing his own thing” at all. He is, in fact, “doing someone else’s thing.”29


A gay man may not really be ‘doing his own thing’ as he would like to think, but ‘doing someone else’s thing’, doing what every-body else is doing. This conformity is enforced by gay men themselves. Not society but individual will, the will to be part of the ‘team’; to seamlessly belong. Erich Fromm has said this is union by conformity. “In contemporary capitalistic society the meaning of equality has been transformed. By equality one refers to the equality of automatons; of men who have lost their individuality. Equality today means ‘sameness’, rather than ‘oneness’.”30

Of course, we are all convinced that we follow our own desires but in the gay community we see how these desires can be shaped to fit in with a standardised ‘ideal’ in regards to male body image, in order to become ‘the same’. I believe that gay men must try to negate and transcend the power inherently embodied in stereotypical representations of male body images. Says Chris Schilling,

“If our embodied experiences negate dominant conceptions of gender roles, for example, there is the basis for the creation or support of alternative views about men and women … It is important to note that not all bodies are changed in accordance with dominant images of masculinity and femininity, and there is much individuals can do to develop their bodies in different directions.”30 (My italics)

 

Minor White (American, 1908-1976) 'Ernest Stones and Robert Bright (San Francisco)' 1949

 

Minor White (American, 1908-1976)
Ernest Stones and Robert Bright (San Francisco)
1949
Gelatin silver print
in Bunnell, Peter. Minor White: The Eye That Shapes. Bulfinch Press, 1989, Figure 32

 

 

Negative No. 2342I. ‘Ernest Stones and Robert Bright’. 1949. 6″ x 6″ contact print (?)

One of my favourite Minor White photographs. Same men as above but lighter skin tones. Richness – tonality in shirts is amazing. Much more contrast than the reproduction, Plate 32 in Bunnell, Peter. Minor White: The Eye That Shapes. Boston: Bulfinch Press/Princeton University, 1989. Much more clarity than the reproduction, Plate 62 in Ellenzweig, Allen. The Homoerotic Photograph. New York: Columbia University Press, 1992, p. 111.

The presence of the hand on the shoulder is incredible. Such an intimate image between two men!

Bunyan, Marcus. “Research notes on photographs from the Minor White Archive,” Princeton University, New Jersey, 06/08/1999.

 

Marcus Bunyan (Australian, born England 1958) 'Untitled' 1995-1996 From the series 'Sleep/Wound'

 

Marcus Bunyan (Australian born England, b. 1958)
Untitled
1995
From the series Sleep/Wound
Gelatin silver print

 

 

Through our lived experience, our history of body, it’s context and it’s language, it is possible to support and encourage alternative ways that gay men can look at their own and other men’s bodies. As Michelangelo Signorile said it is possible to remember a time when we liked different types of bodies; we can promote an acceptance of different fantasies in regards to gender role representation that help support alternative views of masculinity, that help create a multiplicity of desires, because we have all previously desired different types of bodies.

As Naomi Wolf in her seminal book The Beauty Myth notes, “The shape and weight and texture and feel of bodies is crucial to pleasure but the appealing body will not be identical … The world of attraction grows blander and colder as everyone, first women and soon men, begin to look alike.”31

As gay men our personal experience of the feel of male bodies is crucial to an acceptance of difference. In the fluctuation of body image and identity boundaries through the interaction of bodies in sex, gay men may begin to explore the possibility of new forms of pleasure. But it would seem to me that gay men, instead of inventing new pleasures, constantly repeat and reiterate an old limiting pleasure, the desire for stereotypical muscular body image ideals. In the desire for intimacy, connection and possession of a man that has the signifier of the ‘ideal’ muscular mesomorphic body image, gay men may have multiple intimate sexual encounters that do not reinvent pleasure but repeatedly seek to confirm existing ‘ideals’ of social reproduction. This is not a multiplicity of pleasures expressed through a desire for different forms, but the expression of a singular, monocular pleasure that validates the social worth of one body-type.

The multiplicity of casual sexual encounters might open a gay man up to new experiences but these experiences are based on a desire for the fixed form of a solid, stable, secure, traditional masculine body. This is not a dissolution of boundaries to reinvent new pleasures but the reinforcement of traditional patriarchal masculine stereotypes that promotes discrimination against gay men who do not possess this kind of body. In revealing themselves in intimate casual sexual encounters by having unsafe sex with a muscular body image ‘ideal’ gay men may be exploring the diversity and difference of man sex in liberating but possibly dangerous ways, ways born out of desperation and desire to possess the body image ‘ideal’ that may be evidenced through a nihilistic lack of care, concern and responsibility for the inner Self and a lack of respect for others.

Expanding on a quotation by Kenneth Dutton I observe that: “The feminist struggle to overcome stereotypical images and open-up to women a range of options as to the roles they may wish to play, free of the male-imposed constraints of traditional socio-sexual expectation, is yet to find its masculine counterpart”31 in the body images of the male within the gay community.

Overcoming stereotypical images means first overcoming the hype of the hyper-masculine body. Strength in itself is not power but this type of muscular body is increasingly seen as powerful within the gay community. For some gay men a desire for the power of patriarchy is evidenced in their desire for these ‘ripped’ bodies with their ‘shredded’ muscle (both, ironically, terms of disembodiment and therefore dehumanisation) as proof that they are ‘real’ masculine men. The supposed irony present in gay male sex and sexuality, of one man fucking another man to disrupt the ‘norms’ of hegemonic masculinity has, I believe, disappeared in a reaffirmation of traditional forms of masculine identity.

The power of beauty is no longer the power of the effete, the weak, the hidden, but the power of the muscularly visible. Judgements made by gay men on other gay men depend to a significant degree on the representation of this power through the possession of the form of the muscular body, the desire for it’s hardness and strength dictated by the collective desire of a gay male sexual orientation. Gay men must be made more aware that this collective desire is based on traditional forms of hegemonic masculinity replete with the discriminations that this identity construction entails. Learning from past histories and experiences we must try to stop such conditions being repeated so that discrimination does not exist in future identities.

 

Marcus Bunyan (Australian, born England 1958) 'Untitled' 1995-1996 From the series 'Sleep/Wound'

 

Marcus Bunyan (Australian born England, b. 1958)
Untitled
1995
From the series Sleep/Wound
Gelatin silver print

 

 

We must work to expand the underlying societal attitude of what is seen as the desirable ‘look’ of the gay male body in order to open up different body-types as fantasies for gay men. It is gay men’s (re)actions in regards to bodies of all types that is important. We must encourage a personal self-acceptance that increases self-esteem through achievement. This may include going to the gym to develop your body but this activity should be undertaken with an awareness of all the issues involved in such a quest. As Michael East comments,

“At the end of the day, we as men have to do what the women have had to do to cope with body image pressure for the last 50 years: ie., accept ourselves as we are. Ultimately, no matter how big our muscles are, how cool an exterior we can project, or how mental, agile or superior we pretend we are, we too are human, and must set our own bench marks, and not use others. At the end of the day, it comes down to how you feel about your body. No matter what size or shape you’re in, if you are cool about it – that is of primary importance.”33 (My italics and bold).


He goes on to suggest several strategies that help promote an acceptance of body image:

1/ “Make a deal with yourself that you are going to stop giving yourself a hard time about it. With a clear head and less subjective approach to the situation you’ll be better equipped to take stock of what the real issues are, and these could have nothing to do with your body at all.

2/ Clear out the junk – negative thoughts about yourself, the world, what you’re doing with your life [basically self-actualization]. This also includes associates that subtly or otherwise give you a hard time about your body shape/size.

3/ If your house or private space is furnished with nothing but multitudes of images of semi naked men with great bods, why not take them down for a while to give yourself a more neutral space to take stock?

4/ Focus on other aspects of yourself. Unless you’ve convinced yourself that you are a complete loser, list all the good things that you have done with your life, an all the good things about you that people compliment you on.” [Increasing self-esteem through achievement]

 

I think that the last point is vitally important. Body image is part of an overall self-esteem package and feeling better about yourself overall will help you feel better about your body. Conversely, feeling better about your body by getting in shape, going to the gym for the right reasons, can help improve your overall self-esteem. Self-esteem is built through the acceptance and achievement of an integrated identity, valuing all parts of the self. Its no good going to the gym and getting a great body if you haven’t sorted out other issues in your life because you’ll still think that you look like crap anyway! Then you’ll want bigger muscles and an even better body thinking this will improve your self-esteem and be the solution to your problems34 ….

 

Conclusion

I will conclude this chapter with an eloquent quotation by Wendy Chapkis and a few comments from myself. I believe that this quotation is a fitting summation to this chapter and perhaps to the whole research project. It most closely expresses and reflects – through the spiritually succinct words of someone I admire – ideas and thoughts on the subject matter that have evolved as this research project has developed to fruition.

“The politics of appearance inextricably bound up with the structures of social, political and economic inequality … Fighting pressure to conform, attempting to hold one’s own against the commercial and cultural images of the acceptable is a crucial first act of resistance. The attempt to pass and blend in actually hides us from those we most resemble. We end up robbing each other of authentic reflections of ourselves. Instead, imperfectly visible behind a fashion of conformity, we fear to meet each others’ eyes … Real diversity can only become a source of strength if we learn to acknowledge it rather than disguise it. Only then can we recognize each other as different and therefore exciting, imperfect and as such enough.”35 (My italics)


Our difference and diversity is our strength as gay people.
We must not crush our difference through discrimination.
We must not hide our diversity behind masks.
We must resist commercial and cultural images of the acceptable.

Yes we are imperfect and what an exciting perfection it is!

 

Dr Marcus Bunyan 2001

 

Footnotes

1/ Signorile, Michelangelo. Life Outside: The Signorile Report on Gay Men: Sex, Drugs, Muscles, and the Passages of Life. New York: HarperCollins Publishers, 1997, pp. 298-299.

2/ Interview with Taylor, Barry. Melbourne. 01/07/1997. Manager of the Victorian State Youth Suicide Prevention Programme 1996 and now working with gay people on mental health issues.

3/ Ridge, Damien. “Queer Connections: Community, ‘the Scene’ and an Epidemic,” in Journal of Contemporary Ethnography June 1996, pp. 15-16.

4/ Hatfield, Elaine and Sprecher, Susan. Mirror, Mirror: The Importance of Looks in Everyday Life. Albany: State University of New York Press, 1986, p. 313.

5/ Benson, Lou. Images, Heroes and Self-Perceptions. New Jersey: Prentice-Hall, 1974, p. 30.

6/ Fromm, Erich. The Art of Loving. London: Allen and Unwin, 1957, quoted in Benson, Lou. Images, Heroes and Self-Perceptions. New Jersey: Prentice-Hall, 1974, p. 30.

7/ “… body attractiveness is so highly valued that it has the single most important impact on many individuals feelings of physical self-worth. Physical self-worth affects self-esteem.”

Wankel, Leonard. “Self-Esteem and Body Image: The Research File: information for professionals from the Canadian Fitness and Lifestyle Research Institute,” in Canadian Medical Association Journal 153 (5). September 1st, 1995, p. 607.

See also Berscheid, E., Hatfield (Walster), E. and Bohrnstedt, G. “The Happy American Body: A Survey Report,” in Psychology Today 7. 1973, pp. 119-131.

8/ “Low self-esteem is associated with depression and may contribute to suicidal behaviour (Rutter, 1986) … throughout adolescence, self-esteem appears to be affected by young people’s judgements of their competence in certain valued domains (Harter, 1990). Domains identified as important include physical attractiveness, acceptance by peers, and, to a lesser extent, academic competence, athletic ability, and conduct.”

Crockett, L. and Peterson, A. “Adolescent Development: Health Risks and Opportunities,” in Millstein, S. and Peterson, A. and Nightingale, E. (eds.,). Promoting the Health of Adolescents. Oxford: Oxford University Press, 1993, p. 19.

Rutter, M. “The Developmental Psychopathology of Depression: Issues and Perspectives,” in Rutter, M. and Izard, C. and Read, P. (eds.,). Depression in Young People: Developmental and Clinical Perspectives. New York: Guilford, 1986.

Harter, S. “Self and Identity Development,” in Feldman, S.S. and Elliott, G.R. (eds.,). At the Threshold: The Developing Adolescent. Cambridge, MA: Harvard University Press, 1990.

9/ Hatfield and Sprecher, 1986, Op cit. p. 123.

10/ Signorile, 1997, Op cit. pp. 226-227.

11/ “For gay men, sex, the most powerful implement of attachment and arousal, is also an agent of communion, replacing an often hostile family and even shaping politics.”

Goldstein, Richard. “Heartsick: Fear and Loving in the Gay Community,” in The Village Voice June 28th, 1983, quoted in Watney, Simon. “The Rhetoric of AIDS,” in Wallis, Brian (ed.,). Blasted Allegories. Cambridge, Mass: The MIT Press, 1987, p. 165.

12/ “We have noted earlier that the hero in our society is often depicted as a loner, a man without ties. This encourages people to wear the mask of the loner while inside their need for community remains unfulfilled. There results a kind of taboo on closeness and affiliation in our overt behaviour, while unconsciously the longing continues to cause us great distress.”

Benson, 1974, Op cit p. 397.

13/ Benson, 1974, Op cit p. 397.

14/ MB: Self-actualization is concerned not just with end product, but in the actual experience of the process itself, whether it is baking a cake, playing the piano, going to the gym, or having sex. We can both enjoy the actual process and the outcome FOR WHAT THEY ARE, not what we would like them to be.

“[An] important area in which self-actualizing people differ from others is in their non judgmental acceptance of themselves … They can accept their own human nature in the stoic style, with all its shortcomings, with all its discrepancies from the ideal image without feeling real concern. Such feeling of comfort and acceptance with the self are extremely important in terms of laying down a tone that underlies a person’s whole existence.”

Benson, 1974, Op cit p. 356-357.

15/ Maslow, A. Motivation and Personality. New York: Harper & Row, 1970 cited in Benson, 1974, Op cit pp. 356-357.

16/ Signorile, 1997, Op cit. pp. 267-268.

17/ Interview with Taylor, Barry. Melbourne. 01/07/1997. Manager of the Victorian State Youth Suicide Prevention Programme 1996 and now working with gay people on mental health issues.

18/ Lakoff, Robin and Scherr, Raquel. Face Value: The Politics of Beauty. Boston: Routledge and Kegan Paul, 1984, p. 284.

19/ Houston, R. “The Way We Wear,” in Gay News Vol. 131. 1978, p. 14, quoted in Blachford, Gregg. “Male Dominance and the Gay World,” in Plummer, Kenneth (ed.,). The Making of the Modern Homosexual. London: Hutchinson, 1981, p. 191.

20/ Roddick, Anita (ed.,). “The Body and Self Esteem,” in Full Voice Issue One. Australia: Adidem Pty. Ltd., 1997.

21/ Blachford, Gregg. “Male Dominance and the Gay World,” in Plummer, Kenneth (ed.,). The Making of the Modern Homosexual. London: Hutchinson, 1981, p. 191.

22/ Mann, William J. “Perfect Bound,” in XY Magazine No.7. California: XY Publishing, April/May 1997, pp. 26-28.

23/Michelangelo Signorile quoted in Mann, 1997, Op cit pp. 26-28.

24/ “It is not through any intrinsic quality of the sign but rather through the interpretative acts of members of a sign community that the sign comes to have meaning. Hence the transmutability of all signs, their capacity to serve as signified and signifier, independent of their physical properties.”

Stewart, Susan. On Longing: Narratives of the Miniature, the Gigantic, the Souvenir, the Collection. Durham: Duke University Press, 1993, p. 32.

25/ Tagg, John. The Burden of Representation: Essays on Photographies and Histories. Basingstoke: Macmillan, 1988, pp. 101-102.

26/ Fromm, Erich. The Art of Loving. London: Allen and Unwin, 1957, pp. 28-29.

27/ Ibid., pp. 28-29.

28/ “I would suggest that ‘performativity’ cannot be understood outside of a process of iterability, a regularized and constrained repetition of norms. And this repetition is not performed by a subject; this repetition is what enables a subject and constitutes the temporal condition for the subject. This iterability implies that “performance” is not a singular “act” or event, but a ritualized production, a ritual reiterated under and through constraint, under and through the force of prohibition and taboo, with the threat of ostracism and even death controlling and compelling the shape of the production, but not, I will insist, determining it fully in advance.”

Butler, Judith. Bodies That Matter. New York: Routledge, 1993, pp. 94-95.

“The validation of gay bodies in sex becomes, in Judith Butler’s terms, both ‘citational’ and ‘performative’, where gay men quote their own ‘norms’ of desirability and performance in order not to be named ‘other’, in order to belong and be seen as the ‘same’. And in seeing yourself as a ‘real’ man, I think this ‘performativity’ and ‘citationality’ may have become hidden from view in the deception of gay men seeing themselves as the same. If you do not match up to these ‘normalities’ of interaction then I wonder how much real emotional involvement there is, especially when the negotiation skills of some gay men are not as developed as Gary Dowsett would like to think. Producing sexually proficient men in sexually vital bodies is no longer a hands on task within the gay community, but rather the emotionally uninvolving experience of sexual jurisprudence, a sighting of the law of sexual performance that is not seen as such by gay men.”

Bunyan, Marcus. ‘Sex and Sensibility: Gay Eth(n)ics into the New Millennium’ paper presented at HID3, Proceedings of the 3rd National Lesbian, Gay, Transgender and Bisexual Health Conference, Adelaide, South Australia, 1999

29/ Benson, 1974, Op cit pp. 4-5.

30/ Fromm, 1957 Op cit p. 19.

31/ Wolf, Naomi. The Beauty Myth. London: Vintage, 1991, pp. 176-177.

32/ Dutton, Kenneth. The Perfectible Body. London: Cassell, 1995, p. 373.

33/ East, Michael. “Mirror, Mirror … Exploring men’s body image,” in McLean, Max (ed.,). Melbourne Star Observer Issue 494. Body & Soul. Melbourne: Satellite Media, 29th October 1999, p. 12.

34/ “”I want to be physical perfection in the eyes(most important) of gay men – totally physically appealing, like the ultimate. The perfect tits and butt, bulbous biceps. I want to achieve symmetry, big and in proportion. I would look like the cover of an HX [Homo Xtra, a New York bar giveaway known for its covers of hot men] – lean, sculpted, muscular, virile, a stallion, a guy that would make your mouth water. I want to know what it’s like to walk down the street and have everyone look at you, absolutely everyone. I want to know what it’s like to really feel like an object.” What does he believe all of this will do for him? “Honestly, and I’m embarrassed to say it, but I’m hoping it will boost my self-esteem,” he admits. “I don’t know how to boost my self-esteem now. My feeling is, ‘Get a great body and people will admire you. Get a great body and everything will be okay’ … It’s this belief that if I can just get the perfect body, then I wouldn’t be insecure.””

Signorile, Michelangelo. Life Outside: The Signorile Report on Gay Men: Sex, Drugs, Muscles, and the Passages of Life. New York: HarperCollins Publishers, 1997, p. 4.

35/ Chapkis, Wendy. Beauty Secrets: Women and the Politics of Appearance. Boston: South End Press, 1986, p. 175.

 

 

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Exhibition: ‘Gerhard Richter. 100 Works for Berlin’ at the Neue Nationalgalerie, Berlin

Exhibition: 1st April 2023 – 2026

Curators: Maike Steinkamp and Joachim Jäger, Neue Nationalgalerie

 

Gerhard Richter (German, b. 1932) 'Skull' 1983 from the exhibition 'Gerhard Richter. 100 Works for Berlin' at the Neue Nationalgalerie, Berlin, April 2023 - 2026

 

Gerhard Richter (German, b. 1932)
Skull
1983
Oil on canvas
55 x 50cm

 

 

Continuing our Gerhard Richter odyssey travelling through the bodies of his work, from ‘photo-paintings’ to huge abstract squeegee paintings (see the trailer from the excellent film Gerhard Richter Painting below) to different ‘overpainted photographs’ from last week’s posting on the subject.

“The works in this exhibition highlight the tension between abstraction and figuration, between photography and painting, which underlies Richter’s entire oeuvre.”

Enjoy!

Dr Marcus Bunyan


Many thankx to the Neue Nationalgalerie for allowing me to publish the art works in the posting. Please click on the photographs for a larger version of the image.

 

 

 

Gerhard Richter Painting (Trailer)

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at centre, 'Tante Marianne' (1965/2019, below); and at right, 'Skull' (1983, above) © Gerhard Richter 2023

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at centre, Tante Marianne (Aunt Marianne) (1965/2019, below); and at right, Skull (1983, above)
© Gerhard Richter 2023
Photo: David von Becker

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at left, 'Tante Marianne' (1965/2019, below); and at right, 'Uncle Rudy' (1965/2000, below)

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at left, Tante Marianne (Aunt Marianne)(1965/2019, below); and at right, Uncle Rudy (1965/2000, below)
© Gerhard Richter 2023
Photo: David von Becker

 

Gerhard Richter (German, b. 1932) 'Uncle Rudy' 1965/2000

 

Gerhard Richter (German, b. 1932)
Uncle Rudy
1965/2000
Photo-painting
87 x 50cm
Edition 111

 

… One Always Paints One’s History Gerhard Richter

Richter’s ‘photo-paintings’ are based on photographs, images of celebrities and elements of consumer culture found in magazines and newspapers.

The mechanical process of copying photographic images is tempered by Richter’s characteristic ‘blurring’ of the painted image. Made by lightly brushing the wet pigment with a soft brush, this alteration of the painted surface parallels our actual perception of the world which is always passing, in flux and never fixed and still.

A family photograph album was one of the few items Richter took with him when he fled Dresden for the West and some of these family snapshots provided the basis for early photo-paintings whose muted blue, brown and grey tones, resemble historical photographs. Blurring and other treatments of the painted surface are Richter’s means of maintaining the emotional distance, stillness and banality of such photographs while communicating the weight of historical events and physical reality.

Works such as Aunt Marianne [below] and Uncle Rudi [above] sit at the intersection of personal and national histories yet are treated in a similar manner to found, anonymous images from the media. The truths behind the blurred veil of these family portraits were in some cases only explicit years after their making. For example, Richter was unaware of the tragic life story of his Aunt and her death in a Nazi sanatorium when he painted their double portrait, which includes the artist as a baby in the foreground.

Anonymous. “Gerhard Richter’s Remarkable Command of Style and Genre,” on the QAGOMA website 20 Dec 2017 [Online] Cited 17/10/2023

 

Gerhard Richter (German, b. 1932) 'Tante Marianne' (Aunt Marianne) 1965/2019 from the exhibition 'Gerhard Richter. 100 Works for Berlin' at the Neue Nationalgalerie, Berlin, April 2023 - 2026

 

Gerhard Richter (German, b. 1932)
Tante Marianne (Aunt Marianne)
1965/2019
Photo-painting
100 x 115cm

 

Freedom

Freedom can often require leaving something or someone behind. It comes at a price.

When Gerhard Richter left East Germany in March 1961 he had to do it covertly. He travelled as a tourist alone, first to Moscow and then to Leningrad. On the return the train stopped at West Berlin where Richter stashed additional suitcases he had brought with him, before returning to Dresden to collect his wife, Marianne Eufinger, known as ‘Ema’.

The borders between the Communist, German Democratic Republic and West Germany were being sealed – just months away from the erection of the Berlin Wall that was to divide the two Germanys for 28 years until its demolition in 1989. Trains and subways were still operating between the Soviet-occupied East and West Berlin making it the last remaining link to the free west.

Richter had a friend drive himself and Ema from Dresden to East Berlin where they boarded a train (without suitcases, which drew suspicion) for the western sector of Berlin where they registered as refugees. Between 1958 and 1961, 700,000 people fled East Germany for the West. Richter’s parents were never allowed to leave East Germany or to visit their son. They died in 1967 and 1968.

Richter was nearly thirty years old when he left East Germany. In Dusseldorf, where he studied and eventually taught, he began to number his works and reject almost everything he had done that was associated with his previous life. But your past never leaves you.

Richter has never been defined by a specific style and has used a variety of materials, techniques and methodologies during his career, like many young artists today. This represented a creative freedom for Richter who had spent more than a decade as a student and young apprentice in East Germany painting murals and making art within the narrow socialist confines of the German Democratic Republic. His academic training in Dresden did however, equip him with skills and technical facility that found expression later in still life paintings, portraits and landscapes.

Memory

The late writer, critic and essayist, John Berger once asked the question,

‘What served in place of the photograph; before the camera’s invention? The expected answer is the engraving, the drawing, the painting. The more revealing answer might be: memory’.

Photographs have been central to the art of Gerhard Richter. One of the few things he took with him to West Germany was a family album of photographs – some of which became the basis for later paintings. After arriving in West Germany, Richter began to systematically collect photographs, clippings from magazines and books and eventually took many thousands of his own photographs. This accumulation of photographic and reproduced images became the basis for his vast life-long project called Atlas.

Richter’s Atlas includes an extraordinary range of imagery, from harrowing images of the Holocaust to tender images of his children. It was created at a time before digital photography became so common place – when photographs were understood to be a trace of something or some time. Like footprints, fossils, markings on a tree – traces of what has been. Digital technology has changed photography from something we once looked at and reflected upon to something we Send. Once they were an index of memory, now we distribute them in their millions, and forget them.

David Burnett. “5 Thing to Know About Gerhard Richter,” on the QAGOMA website 20 Dec 2017 [Online] Cited 17/10/2023

 

Gerhard Richter (German, b. 1932) 'Herr Heyde' 1965/2001 from the exhibition 'Gerhard Richter. 100 Works for Berlin' at the Neue Nationalgalerie, Berlin, April 2023 - 2026

 

Gerhard Richter (German, b. 1932)
Herr Heyde
1965/2001
Photo-painting
54.8 x 64cm
Edition 119

 

 

A special exhibition by Nationalgalerie – Staatliche Museen zu Berlin

“Gerhard Richter. 100 Works for Berlin” shows for the first time the long-term loan of the Gerhard Richter Kunststiftung to the Nationalgalerie. The central work in the exhibition, held in the Grafisches Kabinett of the Neue Nationalgalerie, is the series “Birkenau” (2014), consisting of four large-format, abstract paintings. “Birkenau” is the result of Richter’s long and in-depth engagement with the Holocaust and the possibilities of representing it. Alongside the “Birkenau” series, other works from various phases of Richter’s career will be exhibited, among them “Squatters’ House” (1989), “4900 Colours” (2007), and “Strip” (2013/2016). There is also another large group of works from Richter’s striking series of overpainted photographs, in which he addresses the tension between photography and painting. The exhibition has been realised in close collaboration with the artist.

In an oeuvre spanning six decades, Richter (b. 1932 in Dresden) has repeatedly explored the possibilities and limits of painting. The works in this exhibition highlight the tension between abstraction and figuration, between photography and painting, which underlies Richter’s entire oeuvre. From the 1960s onwards, he addressed the question of whether or not art was still possible after the Holocaust and the terror regime of National Socialism. Since then, Richter, who moved from East Germany to West Germany in 1961, has repeatedly addressed the topic of German history and his own family history. In this exhibition we are displaying photo editions of the paintings “Aunt Marianne”, “Uncle Rudi”, and “Mr. Heyde”, which Richter painted based on photographs and rendered blurry by smudging the oil paints. For him this was a way to avoid direct depiction.

He is also concerned with the refusal of a direct image in his abstract paintings, which he has made since 1976. Richter now paints with intense colour and in several layers. The paint is applied with a squeegee, mixed and at the same time partially scraped off again. Layers of colour tear open and the lower surfaces shine through, which gives the image a pronounced, deep structure. The result is an interplay between chance and conscious decision in which the process of creating the work of art remains visible.

In 1999 Richter made “Black, Red, Gold” (1999) for the entrance hall of the Reichstag building, which houses the German Bundestag, a work made of enamelled glass plates that he intends as a sign of a new beginning. In this exhibition we show the small-format glass work “Black, Red, Gold” (1999), which refers to the Bundestag version. It is presented in combination with two mirror works, the photo editions, and the paintings “Skull” (1983) and “Squatters’ House” (1989).

In the work “4900 Colours”, which is composed of 196 individual square panels, each of which is subdivided into 25 colour squares, Richter returned to the investigation of colour fields that he first undertook from 1966 to 1974. At the time, he was fascinated by industrially produced colour sample cards, their smooth perfection, their accuracy of colour reproduction and the possibilities of variation. The squares were the exact opposite of emotional emphasis, sublimity or expressiveness – that is, of properties that until then had seemed to be characteristic for painting. In 2007 he returned to the topic with two paintings, in the context of his work on the south transept window for the Cologne Cathedral and “4900 Colours”. For “Strip”, Richter divided the “Abstract Picture” (724-4) from 1990 into ever smaller segments by means of a computer-controlled process, stretched them out by mirroring the axes and rearranged the sections. The result is a combination of seemingly randomly-found striped motifs and their deliberate ordering by the artist. Both “Strip” and “4900 Colours” are a radical evolution of abstract painting in which Richter tested the boundaries of the medium once again and took it to its logical conclusion.

The notion of painting’s possibilities and limits also plays a central role in the cycle “Birkenau” from 2014. Richter’s starting point was four photographs from the Auschwitz-Birkenau concentration camp, secretly taken in August 1944 by Jewish prisoners who risked their lives to do so. They are the only known photographs from the extermination camp that were taken by the victims themselves and they were only published after the Second World War. In 1967 Richter had already included one of these photos in his “Atlas”. But it was not until the publication of these images in Georges Didi-Huberman’s book Images Despite Everything (2008), in which the French philosopher used them to analyse how the Holocaust could be represented, that Richter felt the impetus to address the subject again.

Richter transferred the four motifs with charcoal and oil paint to individual canvases and then decided to paint over them abstractly. With each additional layer of paint, the painted photographic originals disappeared a little more until they were finally no longer visible to the viewer. Richter thus carried out a process of abstraction, born of the conviction that he could not do justice to the incomprehensible horror of the Holocaust with a direct depiction. His abstract painting offers moments of form and colour that create a melancholic, thoughtful mood, especially in the many black and grey surfaces. The abstract does not exclude the figurative; instead, the works create a space between showing and not showing, enabling a broad range of open-ended reflection. Opposite the four “Birkenau” paintings is a large, grey, four-part mirror. Almost since the beginning, Richter’s paintings were accompanied by sculptures made of glass and mirrors, with which he explores the boundary between “natural” and “artistic” images in a variety of ways. The mirrors refer to an external reality and enable personal reflection for everyone in the room.

The relationship between abstraction and figuration, photography and painting, appears on a new level in the series “Overpainted Photos”, begun in 1986. These are small-format photographic prints, often 10 x 15 centimetres, which the artist draws from his own private collection: photos of museum visits, trips, walks or his family. Despite their small dimensions, they play an important role in the artist’s development: they embody the interface between abstract painting and the representation of a photographic image as no other group of artworks does.

In 2021 the Gerhard Richter Art Foundation committed a total of 100 artworks to the collection of the Nationalgalerie (National Gallery) as a permanent loan that will be on display at the Museum of the 20th Century upon its completion. From March through October 2021 the “Birkenau” cycle was on display in the Alte Nationalgalerie (Old National Gallery). Beginning in April 2023, the exhibition “Gerhard Richter. 100 Works for Berlin” will be shown in the Neue Nationalgalerie (New National Gallery). In the future, it will be presented with curatorial or artistic interventions in ever-changing contexts. Exhibition catalogues will be available.

In the future, this group of works will be on display in a dedicated room on the upper levels of the Museum of the 20th Century (now under construction). The exhibition in the Grafisches Kabinett (prints and drawings room) of the New National Gallery contains 41 paintings and mirrors, 20 overpainted photographs, and 31 colour sketches in a 500-square-metre space. All are loans from the Gerhard Richter Art Foundation to the Nationalgalerie.

Biography

Gerhard Richter was born on 9 February 1932 in Dresden. Between 1949 and 1950 he worked as a sign and stage painter, and in 1951 he was accepted at the Hochschule für Bildende Künste (Academy of Fine Arts) in Dresden. In 1956 he completed his studies in mural painting. In 1961, Richter moved from the GDR to the Federal Republic of Germany, where he began a second course of study at the Staatliche Kunstakademie Düs-seldorf (Düsseldorf Art Academy). There he began his artistic work on the threshold between painting and photography. Beginning in 1963, he made paintings based on illustrations and private photo albums, the motifs of which he slightly blurred.

From 1971 to 1994 Richter taught painting at the Düsseldorf Art Academy. At the same time he expanded his own spectrum of painting. Various groups of works – paintings, colour panels, landscapes, monochrome grey pictures, objects, mirror and glass – emerged in rapid succession. For his intensely coloured abstract paintings, which he has made since 1976 and which form the most extensive group in his oeuvre, he has used home-made squeegees in addition to paintbrushes since the early 1980s. With these tools he creates completely independent compositions shaped by chance. In between, Richter repeatedly painted smaller groups of realistic landscapes, still lifes, portraits and also history paintings, such as the cycle “18. Oktober 1977” (1988), in which he addressed the death of the RAF terrorists Andreas Baader and Gudrun Ensslin. In the “Overpainted Photographs”, which he has been making since 1986, the artist combines painting and photography in another unique way.

In 1998 Richter was commissioned to design the foyer of the Reichstag building, for which he created the “Black, Red, Gold”, consisting of six large-format enamelled glass panels. In 2007, Richter’s south transept window in the Cologne Cathedral is finished. At the same time, he created the monumental painting “4900 Colours”. From then on Richter focused more on glass, though he had already begun to use it in 1967. He also began to work with digital images. It was not until 2014 that Richter re-turned to painting. He painted the cycle “Birkenau”, in which he revisited his decades-long preoccupation with the Holocaust. In 2019 the artist founded the Gerhard Richter Art Foundation. In 2021 the foundation gave the Nationalgalerie one hundred works, including the “Birkenau” cycle, as a long-term permanent loan.

Text from the Neue Nationalgalerie

 

Gerhard Richter (German, b. 1932) 'Besetztes Haus (695-3)' 1989 from the exhibition 'Gerhard Richter. 100 Works for Berlin' at the Neue Nationalgalerie, Berlin, April 2023 - 2026

 

Gerhard Richter (German, b. 1932)
Besetztes Haus (695-3) (Occupied house (695-3))
1989
Oil on canvas
82 x 112cm

 

Gerhard Richter (German, b. 1932) 'Schwarz, Rot, Gold' (Black, Red, Gold) 1999

 

Gerhard Richter (German, b. 1932)
Schwarz, Rot, Gold (Black, Red, Gold)
1999
Resin paint on glass
99 x 99cm

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing works from the series Birkenau (2014, below)
© Gerhard Richter 2023
Photo: David von Becker

 

Gerhard Richter (German, b. 1932) 'Birkenau' 2014

 

Gerhard Richter (German, b. 1932)
Birkenau
2014
Oil on canvas
260 x 200cm

 

Gerhard Richter (German, b. 1932) 'Birkenau' 2014

 

Gerhard Richter (German, b. 1932)
Birkenau
2014
Oil on canvas
260 x 200cm

 

“Birkenau” by Gerhard Richter

Gerhard Richter, one of today’s most important artists, created an abstract painting entitled Birkenau in 2014. In the four-part work, which consists of large-format paintings of equal size, Richter used as his models authentic photographs that were secretly taken in 1944 by the Sonderkommando (special task force) of the Jewish prisoners in the Auschwitz-Birkenau concentration camp. Among other things, the Sonderkommando was responsible for burning the bodies from the gas chambers.

A Polish resistance group smuggled a camera with a black and white film into the camp, and this was later used to take a total of seven photos. A Polish woman, Helena Datoń, then brought the film out of the camp in a toothpaste tube, thereby enabling the photographs to be published. These photos later became famous because they were used as vital evidence of the unspeakable crimes in Birkenau.

Through the discussion on the creation of Richter’s work Birkenau, these shocking photographs finally have become a special part of public memory. At the same time the artist has completely concealed them in his work, thus making them invisible. This makes his painting a remarkable place of remembrance.

In 2008 Gerhard Richter first saw four reproductions of the photographs taken at that time in the Frankfurter Allgemeine Zeitung, dated 11th February. Fascinated by the impact of the photographs he decided to include them in his collection of photographs and motifs (the famous Atlas), which constitute, as it were, a documentation of his iconographic memory. He finally completed painted copies of the four photographs and hung them in his studio. Soon after that, he decided to use them as models for a work that was to bear the title Birkenau. After numerous considerations and studies he produced the final version in 2014, consisting of four large-format abstract paintings (oil on canvas, each measuring 260 x 200 cm).

Richter, however, made the Birkenau originals completely invisible by painting over them. Birkenau thus became a purely abstract work. However, the title, the documentation provided by the artist and the museum presentation, in which the work was consequently exhibited along with the photographic originals, make the original templates present in a more than subtle way. The knowledge of the original photos is thus constantly present.

Since the first presentation of the work in the Museum Frieder Burda in Baden-Baden in 2016, the creation process, its impact and the manifold contexts of Richter’s Birkenau have been frequently and extensively described, reviewed and interpreted.[8] It is significant, however, “that the work, which is dedicated to the Holocaust, is also a remarkable memorial of the history of Poles in Germany, something that the artist has personally acknowledged.[9] Without the Polish resistance movement Richter’s Birkenau would not have existed.

By covering the visible source of this memory with a painterly gesture, Richter has constructed a place of remembrance and stimulated a debate on the subject.[10] He creates a balance between the memory and the aesthetics of the abstract, which allows a peculiar double existence of both areas. Out of respect for what happened in the Birkenau camp, Richter does not show the harrowing documents, but makes them tangible and tangible in his paintings through artistic means. The artistic work entitled Birkenau contains the camp Birkenau, “present but not visible”.[11]

The artist addresses what is probably the darkest chapter in human history and takes viewers on a tightrope walk between memory and aesthetics, cruelty and beauty, bewilderment and curiosity, leading them to the borderline between what is obvious and what is being repressed. However, in the end aesthetics win out: the painting is what Richter as an artist has to contribute to this theme. It is an “image in spite of everything,” which, as Richter observed, is primarily intended to provide us with solace.[12]

 

[8] See above all: Gerhard Richter, Birkenau, Museum Frieder Burda, Köln 2016 and Benjamin H.D. Buchloh, Gerhard Richters Birkenau-Bilder, Köln 2016

[9] Jacek Barski: Conversations with Gerhard Richter on 12. and 26. March 2018

[10] Paul Valéry (1871-1945) referred to the paradox of memory in his Cahiers (1921-1922): “Sensitivity is the instantaneous / incessant / phenomenon that charges the ‘memory’ in a certain direction – through quanta; and that discharges it again – again through quanta – in the same direction. If the charge ‘memory’ itself is felt, then we are dealing with the phenomenon of expectation. Waiting means perceiving an upgrowth. However, the discharge not only reduces the charge, but also allows it to grow or at least makes it more suitable for all dischargers… Memory is therefore not accumulation, but construction. The content of memory is an act – a current event”; Paul Valéry, Cahiers, Paris 1973-1974, quoted from the German edition: Frankfurt am Main, 1989, volume 3, p. 441.

[11] “Present but not visible” is part of the postmodern discourse as a dictum at the latest since 2006 (year of publication of Thomas Pynchon’s Against the Day, New York, 2006, German Edition Against the Day, see here p. 593).

[12] In the place indicated

Jacek Barski. “”Birkenau” by Gerhard Richter,” on the Porta Polonica website March 2020 [Online] Cited 24/10/2023

 

Gerhard Richter (German, b. 1932) 'Birkenau' 2014

 

Gerhard Richter (German, b. 1932)
Birkenau
2014
Oil on canvas
260 x 200cm

 

Gerhard Richter (German, b. 1932) 'Birkenau' 2014

 

Gerhard Richter (German, b. 1932)
Birkenau
2014
Oil on canvas
260 x 200cm

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at left, Abstract painting (2016); and at right, Abstract painting (2017)
© Gerhard Richter 2023
Photo: David von Becker

 

Exhibition text

Over decades of artistic production, Gerhard Richter has repeatedly explored the possibilities and limits of painting. His work constantly alternates between figuration and abstraction.

From the very beginning, Richter was concerned with the question of whether or not art was still possible after the Holocaust and the terror regime of National Socialism. Photo editions in the exhibition recall Richter’s early, significant works on this subject. He found a multi-layered and globally acclaimed artistic response in 2014 with the painting cycle “Birkenau.” The four paintings are the central work of this presentation. The starting point is photographs from the Auschwitz-Birkenau concentration camp. Richter transferred the motifs with charcoal onto four canvases and then decided to paint over them abstractly. With each layer of paint, the painted copies of the photographs disappeared a little more until finally they were no longer visible to the viewer. The “Birkenau” series is juxtaposed with a four-part grey mirror, which actively involves us, the viewers, in the work and invites us to reflect.

The exhibition also presents artworks from various creative phases. Above all, Richter’s colour-intensive, abstract pictures, such as the series “Aladdin” (2010), are on display. The monumental paintings “4900 Colours” (2007) and “Strip” (2013/2016) are also shown here. In the case of the latter, 2 x 10 metre work, Richter prepared it with the support of an image-generating computer programme. Two other groups of works created in recent years include the significant series “Overpainted Photographs” and the luminous colour sketches.

The presentation was developed in close collaboration with the artist. In the future, interventions by artists from in various fields will present Gerhard Richter’s art in ever-new contexts.

Text from the Neue Nationalgalerie

 

Gerhard Richter (German, b. 1932) '16.2.98' 1998

 

Gerhard Richter (German, b. 1932)
13.2.98
1998
Painted over photograph
10.0 x 14.8cm

 

Gerhard Richter (German, b. 1932) '25.2.98' 1998

 

Gerhard Richter (German, b. 1932)
25.2.98
1998
Painted over photograph
10.0 x 14.8cm

 

Gerhard Richter (German, b. 1932) '28.2.98' 1998

 

Gerhard Richter (German, b. 1932)
28.2.98
1998
Painted over photograph
10.0 x 14.8cm

 

When Gerhard Richter first started painting over photographs in the early 1990s he realised that these small works summarised much of what he was trying to achieve on a larger scale. By adding thick paint to the seamless ‘perfect’ surface of a photograph, the integrity of something we take for granted and habitually accept as representing reality, is compromised and thrown into question. Gerhard Richter’s abstract paintings often appear similar at first glance. Only when we have the opportunity to see several together, do we begin to see the subtle nuances and often radical differences between them. Gerhard Richter has said on many occasions that he distrusts the world as it is represented through photographs, the media, religion and ideologies. For him painting provides the means to apprehend the world through a language not made of words but of acts of looking, thinking, gestures, doubt and hope. Painting has a language of its own and can only be understood through resisting the temptation to describe it with words.

Anonymous. “Gerhard Richter’s Remarkable Command of Style and Genre,” on the QAGOMA website 20 Dec 2017 [Online] Cited 17/10/2023

 

Gerhard Richter (German, b. 1932) '17. Nov 99' 1999

 

Gerhard Richter (German, b. 1932)
17. Nov 99
1999
Painted over photograph
10.0 x 14.8cm

 

Gerhard Richter (German, b. 1932) '20.6.05' 2005

 

Gerhard Richter (German, b. 1932)
20.6.05
2005
Painted over photograph
10.0 x 14.8cm

 

Gerhard Richter (German, b. 1932) 'Aladdin' 2010

 

Gerhard Richter (German, b. 1932)
Aladdin
2010
Lacquer behind glass on aluminium Dibond
40 x 50cm

 

Gerhard Richter (German, b. 1932) 'MV. 133' 2011

 

Gerhard Richter (German, b. 1932)
MV. 133
2011
Painted over photograph
10.1 x 15.1cm

 

Gerhard Richter (German, b. 1932) 'MV. 134' 2011

 

Gerhard Richter (German, b. 1932)
MV. 134
2011
Painted over photograph
10.1 x 15.1cm

 

Gerhard Richter (German, b. 1932) 'MV. 136' 2011

 

Gerhard Richter (German, b. 1932)
MV. 136
2011
Painted over photograph
10.1 x 15.1cm

 

Gerhard Richter (German, b. 1932) 'MV. 140' 2011

 

Gerhard Richter (German, b. 1932)
MV. 140
2011
Painted over photograph
10.1 x 15.1cm

 

Gerhard Richter (German, b. 1932) 'MV. 142' 2011

 

Gerhard Richter (German, b. 1932)
MV. 142
2011
Painted over photograph
10.1 x 15.1cm

 

Gerhard Richter (German, b. 1932) '19. März 2015' 2015

 

Gerhard Richter (German, b. 1932)
19. März 2015
2015
Painted over photograph
10.0 x 14.8cm

 

A common response by many thousands of people following the attacks on the World Trade Centre on September 11 2001 was incomprehension. The ‘reality’ of the situation was almost impossible to accept or understand. The event was immediately and constantly compared to a movie. The French theorist, Jean Baudrillard commented that the repeated broadcasts of the footage served ‘to multiply it to infinity and, at the same time, they are a diversion and a “neutralisation” – the more we see the events, the less comprehensible they become’.

Baudrillard was interested in the way that photographic media affect our perception of reality and the world. He believed that the overwhelming amount of imagery that we consume in the forms of television, film and video, computer games and the internet results in a ‘hyperreality’, a simulation of the real.

Gerhard Richter said that, ‘Photography has almost no reality; it is almost a hundred per cent picture. And painting always has reality: you can touch the paint; it has presence; but it always yields a picture – no matter whether good or bad. … I once took some small photographs and then smeared them with paint. That partly resolved the problem, and it’s really good – better than anything I could ever say on the subject’.

David Burnett. “5 Thing to Know About Gerhard Richter,” on the QAGOMA website 20 Dec 2017 [Online] Cited 17/10/2023

 

Gerhard Richter (German, b. 1932) '22.6.16' 2016

 

Gerhard Richter (German, b. 1932)
22.6.16
2016
Painted over photograph
12.6 x 18.8cm

 

Gerhard Richter (German, b. 1932) '25.6.16 (1)' 2016

 

Gerhard Richter (German, b. 1932)
25.6.16 (1)
2016
Painted over photograph
12.6 x 18.7cm

 

Gerhard Richter (German, b. 1932) 'Abstract painting' 2016

 

Gerhard Richter (German, b. 1932)
Abstract painting
2016
Oil on wood
200 x 250cm

 

Gerhard Richter (German, b. 1932) 'Abstract painting' 2016

 

Gerhard Richter (German, b. 1932)
Abstract painting
2016
Oil on wood
175 x 250cm

 

Many of Richter’s large abstract paintings also derive from an observation of natural phenomena: ‘They do set up associations. They remind you of natural experiences, even rain if you like’.

In his abstract paintings, Richter uses a squeegee to rub and scrape the paint across his canvases to create a blurring of one area of colour into another. Often there’s a feeling that you’re looking at an out of focus photograph.

 

Gerhard Richter (German, b. 1932) 'Abstract painting' 2016

 

Gerhard Richter (German, b. 1932)
Abstract painting
2016
Oil on wood
40 x 30cm

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing Richter's work, '4900 colors' (2007, detail below)

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing Richter’s work, 4900 colours (2007, detail below)
© Gerhard Richter 2023
Photo: David von Becker

 

Gerhard Richter (German, b. 1932) '4900 colours' 2007 (detail)

 

Gerhard Richter (German, b. 1932)
4900 colours (detail)
2007
680 x 680cm
(196 panels, each 48.5 x 48.5cm)

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at left, Richter's work, 'Tante Marianne' (1965/2019, above); and at centre right, 'Strip (930-3)' (2013/2016, below)

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at left, Richter’s work, Tante Marianne (1965/2019, above); and at centre right, Strip (930-3) (2013/2016, below)
© Gerhard Richter 2023
Photo: David von Becker

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at left, Richter's work 'Strip (930-3)' (2013/2016, below)

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing at centre, Richter’s work Strip (930-3) (2013/2016, below)
© Gerhard Richter 2023
Photo: David von Becker

 

Installation view of the exhibition 'Gerhard Richter. 100 Works for Berlin', State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing Richter's work, 'Strip (930-3)' (2013/2016, below)

 

Installation view of the exhibition Gerhard Richter. 100 Works for Berlin, State Museums in Berlin, Neue Nationalgalerie, April 1, 2023 to 2026 showing Richter’s work, Strip (930-3) (2013/2016, below)
© Gerhard Richter 2023
Photo: David von Becker

 

Gerhard Richter (German, b. 1932) 'Strip (930-3)' 2013/2016

 

Gerhard Richter (German, b. 1932)
Strip (930-3)
2013/2016
Digital printing on paper between Alu-Dibond and Perspex
200 x 1000cm

 

Gerhard Richter (German, b. 1932) 'Strip (930-3)' 2013/2016 (detail)

 

Gerhard Richter (German, b. 1932)
Strip (930-3) (detail)
2013/2016
Digital printing on paper between Alu-Dibond and Perspex
200 x 1000cm

 

 

Kulturforum, Neue Nationalgalerie
Potsdamer Straße 50, 10785 Berlin

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Thu 10am – 8pm
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Exhibition: ‘Fashioning Self: The Photography of Everyday Expression’ at the Phoenix Art Museum

Exhibition dates: 8th March – 12th November 2023

Curator: Rebecca A. Senf, chief curator at CCP and curator of Fashioning Self

 

Roger Minick (American, b. 1944) 'Young Woman in Black with Pendant, Estrada Courts, Boyle Heights, East Los Angeles, 1978' 1978 from the exhibition 'Fashioning Self: The Photography of Everyday Expression' at the Phoenix Art Museum, March - Nov 2023

 

Roger Minick (American, b. 1944)
Young Woman in Black with Pendant, Estrada Courts, Boyle Heights, East Los Angeles, 1978
1978
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of the Mexican American Legal Defense and Educational Fund
© Roger Minick 1978

 

 

Freedom of the self

This is a strange group of photographs with which to investigate the “long-intertwined relationship between fashion as a tool for self-expression and photography’s role in chronicling it,” for while the many historical portrait photographs depict a link between fashion and photography of the self (through the need to fit into a regimented cultural norm), many of the vernacular images are not about fashion, are a kind of non-fashion, where the people who “pose” for the photographs are just wearing whatever they are in at the time… thereby undermining the premise of the exhibition, that the performance of self becomes a visual language through the picturing of fashion.

Indeed, despite the assertion that historical genres such as street photography “inform contemporary evolutions, such as selfies and carefully crafted social-media platforms”, most selfies taken today through the ubiquity of the phone camera are not carefully crafted, are the very antithesis of the old purpose of a portrait: that is, to picture how we choose to dress, adorn, and re/present ourselves at a particular moment in time.

In today’s contemporary age self is more about the style and context of the individual (as pictured in a photograph) rather than about the fashion (the latest style; the manner of doing something) of the individual or the collective.

Today, style is casual, informal, ephemeral, temporary… which leads us to pose the questions, are historical photographs evidence of a self-expression of more substance, compared to the rapid self, the throw away self, the narcissistic self of today? Are selfies today just a shallow expression of self or are they intended to be more, can they be more?

Today, there is less a consciousness of fashionability than there is the ability to enact the self without resort to fashion. As Yves Saint Laurent once said, “Fashion fades, style is eternal.”

While visual representations of identity continue to shape our understandings of self and each other “with intimate details that alert viewers to who we are, as filtered through the photographic medium” this is no longer achieved through the definition of self as “fashionable” (as defined on a hierarchical scale of who is fashionable and who isn’t, who is beautiful and who isn’t) – rather, it is through the equivalence of a nonhierarchical expression of self where everything becomes valuable, every selfie and portrait of equal awareness and importance in a collective and individual consciousness of self.

The very non-fashion of contemporary self expression is a non-performance, an anti-ritual if you like (which destroys the ritual of production of consumable fashion), which negates fashion as defining the self, much as photography of the self does not define who we are but is only a very small facet of a multi-layered identity.

All of which makes the premise of this exhibition (that the performance of self becomes a visual language through the picturing of fashion) and the first part of its title – Fashioning Self – highly problematic.

Dr Marcus Bunyan

PS. Many thankx to my friend and artist Elizabeth Gertsakis for her help in providing thoughts and inspiration for this text.


Many thankx to the Phoenix Art Museum for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

Louis Carlos Bernal (American, 1941-1993) 'Albert and Lynn Morales, Silver City, New Mexico' 1978 from the exhibition 'Fashioning Self: The Photography of Everyday Expression' at the Phoenix Art Museum, March - Nov 2023

 

Louis Carlos Bernal (American, 1941-1993)
Albert and Lynn Morales, Silver City, New Mexico
1978
Chromogenic print. Center for Creative Photography, University of Arizona
Gift of the Mexican American Legal Defense and Educational Fund
© Lisa Bernal Brethour and Katrina Berna

 

Louis Carlos Bernal (1941-1993) was born in Douglas, Arizona, and grew up in Phoenix. After completing his M.F.A. at Arizona State University in 1972, he joined the faculty of Pima Community College in Tucson, where he remained for the duration of his career, developing and heading its photography program. In 1979, Bernal, along with four other photographers – Morrie Camhi, Abigail Heyman, Roger Minick, and Neal Slavin – received funding from the Mexican American Legal Defense and Educational Fund to photograph Chicano culture in the Southwest for an exhibition and a book project entitled ESPEJO: Reflections of the Mexican American. The commission brought him closer to his ethnic roots and fueled a passionate direction for his work that gained him international recognition for championing regional diversity while symbolizing his exploration of identity as a Mexican American.

Following a tradition of Latin American documentary street photography, Bernal photographed in the barrio – a young girl and her grandfather in a corner barber shop, a girl taking her quinceañera, or locals posing in front of colourful wall murals – images that captured the unique character of Chicano life. He wrote, “My images speak of the religious and family ties I have experienced as a Chicano. I have concerned myself with the mysticism of the Southwest and the strength of the spiritual and cultural values of the barrio.”

Bernal also centered on the family and the home, believing these two elements combined to form the most significant structure within the Mexican-American community. As he wandered streets from Texas to Los Angeles, and met people who were soon drawn to charismatic personality, he was often invited into their homes. He asked permission to photograph them surrounded by their treasured possessions, their family portraits and mementos, and their shrines decorated with saints, candles, and flowers. His subjects appear at ease and confident in front of his camera, a product of Bernal’s deep respect for them. Bernal’s interest in what people chose to surround themselves with led him to photograph the interiors of homes without people. These sensitive portraits of both prized and everyday items in living rooms, bedrooms and gardens were perhaps his most significant innovation.

Bernal’s interest in strong compositional design and technical expertise are evident in both his skilfully printed black-and-white images and his colour work that luminously captures the bright pinks, blues, and greens of interior painted adobe walls, window curtains, and religious icons. He felt a particular urgency to document the streets, people, homes, and artefacts in historic neighbourhoods, as many were undergoing rapid changes or being bulldozed to make way for urban renewal. In recording the Mexican- American experience of Southwest towns and barrios, Bernal created a visual document that preserves the specific iconography and reveals many aspects of this distinct culture.

The Louis Carlos Bernal Collection contains 98 fine prints, both black-and-white and colour, and research materials that include project records, correspondence, clippings, writings and publications.

Anonymous. “Louis Carlos Bernal,” on the Centre for Creative Photography website Nd [Online] Cited 28/09/2023

 

Kozo Miyoshi (Japanese, b. 1947) 'Tucson, Arizona' 1992 from the exhibition 'Fashioning Self: The Photography of Everyday Expression' at the Phoenix Art Museum, March - Nov 2023

 

Kozo Miyoshi (Japanese, b. 1947)
Tucson, Arizona
1992
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of the artist, DEP’T CO.,LTD., Tokyo, Nippon Polaroid, Tsudani Oil Co. Ltd.
© Kozo Miyosh

 

Kozo Miyoshi was born in Chiba, Japan in 1947. He graduated from the Department of Photography at Nihon University College of Art in 1971. He began his photographic career in the 1970s and started shooting an 8 × 10-inch large format camera in 1981. In 2009 he upgraded to an ultra large format 16 × 20-inch camera which he continues to use on his travels. Miyoshi’s photographs have received international acclaim for their unique and sincere approach to his fleeting subjects.

 

Dennis Feldman (American, b. 1946) 'Man with Reflective Glasses' 1969-1972

 

Dennis Feldman (American, b. 1946)
Man with Reflective Glasses
1969-1972
Center for Creative Photography, University of Arizona
Gift of the artist
© Dennis Feldman

 

Dennis Feldman (American, b. 1946) 'White Girl 1970' 1970

 

Dennis Feldman (American, b. 1946)
White Girl 1970
1970
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of the artist
© Dennis Feldman

 

From the seedy streets of Los Angeles to empty living rooms and apartments across the United States, the photographs of Dennis Feldman (b. 1946) explore the ways popular entertainment seeps into American consciousness. Pictures from his most acclaimed series, Hollywood Boulevard, 1969-1972, invite subjects from social parade of Los Angeles’s famed sidewalk to animate their self-styled identities. His American Images series, published in 1977, pursues other disclosures, revealing tensions that have come to define the underside of the American dream. In some pictures, people relish the escape and freedom symbolised by cars and movieland, while others seem to search for more elusive horizons. Like Walker Evans, Robert Frank, and Frederick Sommer – pioneering photographers whom he considers mentors – Feldman carefully crafts compositions that do not judge their subjects. Instead, they pry apart the world of appearances to reflect on fantasy and desire as they intertwine with paths of everyday life.

Anonymous. “Dennis Feldman: Photographs,” on the BAMPFA website 2019 [Online] Cited 28/09/2023

 

Garry Winogrand (American, 1928-1984) 'Untitled [Liberace with his mother]' New York, 1954

 

Garry Winogrand (American, 1928-1984)
Untitled [Liberace with his mother]
New York, 1954
Gelatin silver print
Center for Creative Photography, University of Arizona
Garry Winogrand Archive
Gift of the artist
© The Estate of Garry Winogrand, courtesy Fraenkel Gallery, San Francisco

 

 

Fashioning Self: The Photography of Everyday Expression examines the role of photography in shaping, sharing, and shifting identity.

About the exhibition

Whether for a selfie or formal portrait, we all craft our appearance and identity for a public audience. We consider cultural and social norms, the emotions we wish to express or hide away, where we’re going and with whom, and the purpose of the photograph when choosing how we dress, adorn, and present ourselves. The resulting images serve as a window into a particular moment of our life, with intimate details that alert viewers to who we are, as filtered through the photographic medium.

Organised by Phoenix Art Museum and the Center for Creative Photography (CCP), Fashioning Self: The Photography of Everyday Expression features 54 works of street, documentary, and self-portrait photography from 1912 to 2015 that explore this long-intertwined relationship between fashion as a tool for self-expression and photography’s role in chronicling it. Iconic views by Dennis Feldman, Laura Volkerding, Linda Rich, John Simmons, David Hume Kennerly, Teenie Harris, and more illuminate the dialogue that occurs between photographer and subject – the give-and-take between self-performance and art making.

Alongside these works drawn from CCP’s outstanding collection, Fashioning Self also features a rotating display of social media images reflecting community members and individuals from across the United States. Throughout the duration of the exhibition, the Museum and CCP will invite visitors, Arizona residents, and our collective social media followings to take their own selfies and portraits in the galleries or in their environments and share them via the hashtag #FashioningSelf for display in Norton Gallery. By placing these contemporary, real-time images in conversation with works by renowned photographers of the Americas, the exhibition interrogates what it means to be an artist or maker in a world where cameras are commonplace and everyone curates a feed.

Text from the Phoenix Art Museum website

 

Max Yavno (American, 1911-1985) 'Muscle Beach, Los Angeles' 1949

 

Max Yavno (American, 1911-1985)
Muscle Beach, Los Angeles
1949
Gelatin silver print
Center for Creative Photography, University of Arizona
Purchase
© Center for Creative Photography, The University of Arizona Foundation

 

Max Yavno (American, 1911-1985) 'Kuniyoshi Portrait' c. 1941

 

Max Yavno (American, 1911-1985)
Kuniyoshi Portrait
c. 1941
Gelatin silver
Center for Creative Photography, University of Arizona
Max Yavno Archive
© Center for Creative Photography, The University of Arizona Foundation

 

Yasuo Kuniyoshi (国吉 康雄, Kuniyoshi Yasuo, September 1, 1889 – May 14, 1953) was an eminent 20th-century Japanese-American painter, photographer and printmaker.

 

Max Yavno (American, 1911-1985) 'Untitled [Opening Night at the San Francisco Opera]' 1947

 

Max Yavno (American, 1911-1985)
Untitled [Opening Night at the San Francisco Opera]
1947
Gelatin silver print
Center for Creative Photography, University of Arizona
Max Yavno Archive
© Center for Creative Photography, The University of Arizona Foundation

 

Social documentary photographer Max Yavno (1911-1985) identified the odd charm that constitutes the identity of a place and people. Born in New York, Yavno was a social worker from 1932-1936; this background clearly informed his photographic career. His humanistic sensibility is revealed in his work, which includes street photographs made in New York, San Francisco, and Los Angeles. Yavno is best known for his depictions of these great American cities and the cultural and social detail of their inhabitants, many of which distinctively reflect their era.

In 1936, Yavno began photographing New York street life for the Works Progress Administration’s Federal Theater Project. As his interest in photography burgeoned, Yavno joined the Photo League and served as its President in the late 1930s. Through this organisation he met Aaron Siskind who became his roommate and lifelong friend. During World War II, Yavno served in the United States Army Air Force as a film and photography instructor. Following the war, he relocated to San Francisco and continued teaching. There, Yavno began a freelance career with clients including Vogue and Harper’s Bazaar. During this time Yavno achieved success both as a fine art and a commercial photographer.

Yavno was included in “Seventeen American Photographers,” a 1947 exhibition at the Los Angeles County Museum of Art. This placed him alongside established photographers Berenice Abbott, Ansel Adams, Man Ray, and Edward Weston. Following this pivotal exhibition, Yavno published The San Francisco Book in 1948 and The Los Angeles Book in 1950, both of which chronicled the urban landscape and its population. By 1952, Edward Steichen had purchased Yavno’s prints for The Museum of Modern Art, New York. With recommendations by Edward Weston and Steichen, he was awarded a Guggenheim Fellowship in 1953. From 1954-75, Yavno owned and operated a thriving commercial photography studio in Los Angeles.

In 1975, the sixty four year old photographer closed his studio to allow for more personal pursuits. Yavno continued to photograph California, but also worked in Mexico, Morocco, Israel, and Egypt, securing funds for the later trips from the National Endowment for the Arts. The Photography of Max Yavno was published by University of California press in 1981, to accompany a retrospective at Los Angeles Municipal Art Gallery. Yavno continued to make and exhibit photographic works until his death in 1985.

The Max Yavno Archive contains papers, records of commercial assignments, correspondence, information regarding the Photo League, memorabilia, photographic materials and over 800 fine photographs.

Anonymous. “Max Yavno,” on the Centre for Creative Photography website Nd [Online] Cited 28/09/2023

 

Max Yavno (American, 1911-1985) 'Air Force Pilot' 1975-1980

 

Max Yavno (American, 1911-1985)
Air Force Pilot
1975-1980
Gelatin silver print
Center for Creative Photography, University of Arizona
Max Yavno Archive
© Center for Creative Photography, The University of Arizona Foundation

 

Elliott Erwitt (American born France, b. 1928) 'Pennsylvania Dutch & Adidas, Santa Cruz, U.S.A.' 1975

 

Elliott Erwitt (American born France, b. 1928)
Pennsylvania Dutch & Adidas, Santa Cruz, U.S.A.
1975
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Al Cohen
© Elliott Erwitt

 

Marion Post Wolcott (American, 1910-1990) 'Jitterbugging in a night club. Memphis, Tennessee, 1939' 1939-11

 

Marion Post Wolcott (American, 1910-1990)
Jitterbugging in a night club. Memphis, Tennessee, 1939
1939-11
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of John H. Wolcott
© Courtesy of Linda Wolcott Moore for the Estate of Marion Post Wolcott

 

Marion Post Wolcott (American, 1910-1990) 'Spectators at the Paddock Fence, Warrenton, West Virginia' 1941

 

Marion Post Wolcott (American, 1910-1990)
Spectators at the Paddock Fence, Warrenton, West Virginia
1941
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Robin Moore
© Courtesy of Linda Wolcott Moore for the Estate of Marion Post Wolcott

 

Marion Post Wolcott (American, 1910-1990) 'Board of Directors of the Two Rivers Non-stock Cooperative at a Demonstration of Farmall "M" Tractor, Waterloo, Nebraska' 1941

 

Marion Post Wolcott (American, 1910-1990)
Board of Directors of the Two Rivers Non-stock Cooperative at a Demonstration of Farmall “M” Tractor, Waterloo, Nebraska
1941
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Robin Lee Moore
© Courtesy of Linda Wolcott Moore for the Estate of Marion Post Wolcott

 

Marion Post Wolcott was born in Montclair, New Jersey, and educated at the New School for Social Research, New York University, and at the University of Vienna. Upon graduation in 1932, she returned to New York to pursue a career in photography and attended workshops with Ralph Steiner. By 1936, she was a freelance photographer for Life, Fortune, and other magazines. She became a staff photographer for the Philadelphia Evening Bulletin in 1937 and remained there until Paul Strand recommended her to Roy Stryker at the Farm Security Administration, where she worked from 1938 to 1942. Wolcott suspended her photographic career thereafter in order to raise her family, but continued to photograph periodically as she traveled and taught, in Iran, Pakistan, Egypt, and New Mexico. In 1968 she returned to freelance photography in California and concentrated on colour work, which she had been producing in the early 1940s. Wolcott’s photographs have been included in group and solo exhibitions at the Museum of Modern Art in 1962, ICP, and elsewhere. Among other honours she has received are the Dorothea Lange Award, and the 1991 Society of Photographic Education’s Lifetime Achievement Award. The several books on her life and career include Paul Henrickson’s Looking for the Light: The Hidden Life of Marion Post Wolcott (1992).

Wolcott’s documentary photographs for the FSA are notable for their variation in subject matter. Because she joined the organisation late in its existence, Stryker often gave her assignments intended to complete projects already begun by others. Wolcott’s photographs show wealthy and middle-class subjects in addition to the poor people and migrant workers who appeared in most FSA photographs. Her body of work provides a view into another side of the 1930s in America, among that small percentage of people who could afford to escape the damaging effects of the Depression.

Lisa Hostetler

Handy et al. Reflections in a Glass Eye: Works from the International Center of Photography Collection, New York: Bulfinch Press in association with the International Center of Photography, 1999, p. 232 “Marion Post Wolcott,” on the International Center of Photography website Nd [Online] Cited 28/09/2023

 

Francis J. Bruguière (American, 1879-1945) 'Self-portrait with Friend' c. 1912

 

Francis J. Bruguière (American, 1879-1945)
Self-portrait with Friend
c. 1912
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of James Enyeart

 

 

This spring, Phoenix Art Museum (PhxArt) presents Fashioning Self: The Photography of Everyday Expression, a new major photography exhibition organised by PhxArt and the Center for Creative Photography (CCP) in Tucson. It will be on view from March 8 through November 12 in the Doris and John Norton Gallery for the Center for Creative Photography at Phoenix Art Museum.

Spanning the 1910s through the present, Fashioning Self explores the long-intertwined relationship between self-expression, fashion, and the photographic medium, with more than 50 works by Dennis Feldman, Laura Volkerding, Louis Carlos Bernal, Tseng Kwong Chi, David Hume Kennerly, Helen Levitt, Teenie Harris and others drawn from the CCP collection. These fine-art photographs are displayed alongside a social-media feed of community photos and selfies to spark reflection on the dynamic between photographer and subject, particularly as new technologies, self-styling, and the photographic medium continue to shape visual culture and personal and collective identities around the globe.

“Since the mid-1800s, photographers have captured our world and the captivating cast of characters who inhabit it, documenting all the varied and nuanced presentations of style and expression,” said the Sybil Harrington Director and CEO of Phoenix Art Museum, Jeremy Mikolajczak. “Fashioning Self: The Photography of Everyday Expression sparks fascinating conversations around historical photography genres, including street photography, and how they inform contemporary evolutions, such as selfies and carefully crafted social-media platforms, while also exploring the give-and-take between self-performance and art making.”

Fashioning Self showcases 54 works of street, documentary and self-portrait photography that present slices of everyday public life in the United States from 1912 through 2015. Featured works include those by Garry Winogrand, Marion Post Wolcott, Kozo Miyoshi, Laura Volkerding, Tseng Kwong Chi, Joan Liftin and Rosalind Solomon.

The exhibition’s fine-art images are complemented by a rotating display of social-media photos reflecting community members and individuals from across the United States. Throughout the duration of the exhibition, the museum and CCP will invite visitors, Arizona residents and the institutions’ collective social-media followings to snap their own selfies and portraits in the galleries or other environments and share them via the hashtag #FashioningSelf for display in Norton Gallery. By placing these contemporary, real-time images in conversation with works by renowned photographers of the Americas, the exhibition interrogates what it means to be an artist or maker when cameras are commonplace and everyone curates a feed.

“I am excited for visitors to contribute their own photos to Fashioning Self and engage with works from CCP’s collection in a fun and unique way,” said Rebecca A. Senf, chief curator at CCP and curator of Fashioning Self. “By participating in the gallery’s regularly updated social-media feed, they will be included in a century-long history of photographers who have fashioned, captured and distributed visual representations of identity, while considering how technology, digital platforms, and the ubiquity of the camera continue to shape our understandings of self and each other.”

Press release from the Phoenix Art Museum

 

Laura Volkerding (American, 1939-1996) 'Mrs. Mary Hatchett, Chicago' 1979

 

Laura Volkerding (American, 1939-1996)
Mrs. Mary Hatchett, Chicago
1979
Gelatin silver print
Center for Creative Photography, University of Arizona
Laura Volkerding Archive
© Center for Creative Photography, The University of Arizona Foundation

 

Educator and photographer Laura Volkerding (1939-1996) began her artistic career making prints and drawings, and discovered her passion for photography in 1972, at age thirty-three. Volkerding studied fine arts at the University of Louisville and the Institute of Design at the Illinois Institute of Technology where she received a Master’s degree in graphic design. She taught at University of Chicago from 1970 to 1980, and then served as a senior lecturer in photography at Stanford University until her death in 1996.

Citing photographs by Walker Evans and Art Sinsabaugh, as well as Chicago’s modernist architecture as visual influences, Volkerding’s early photographic work depicts quirky vernacular architecture, campgrounds and suggestive landscapes. In the late 1970s, Laura Volkerding, Nicholas Nixon, Stephen Shore, Frank Gohlke, and Lewis Baltz were among twenty-four photographers chosen to participate in an intensive project entitled Court House that documented historic court house architecture across America. Published in 1979, the monograph Court House: A Photographic Document exhibits a diverse and inclusive examination of America’s architectural heritage. In 1980, Volkerding moved to California and embarked on a project documenting the development of the San Francisco and San Pablo Bay waterfronts creating panoramic images by joining continuous frames of 5 x 7 inch negatives into a more expansive view.

Volkerding experimented with multiple photographic formats before settling, in 1984, on the rich clarity of prints produced with a Deardorff 8 x 10 inch view camera. This same year, Volkerding discovered the subject that would drive her work for over a decade: Les Compagnons du Devoir, a French sculpture apprentice community founded in medieval times. Their history of sculptural practice and reverence for craftsmanship resonated for Volkerding. She was attracted to the figurative and architectural forms that populated their work space. Volkerding photographed classrooms and apprentice projects, foundries and workshops, and cathedral restoration projects. The images suggest the presence of the craftsmen, but are devoid of the actual artisans, thus alluding to the longer craft tradition rather than the contemporary individuals. In addition to making many photographs of Les Compagnons in France, Volkerding photographed other sculpture workshops in Quebec, Tunisia, Spain, Greece, Italy, and the United States. This body of work was exhibited at Stanford in 1986; in 1988 she was awarded her second Guggenheim fellowship. The Center for Creative Photography published a related monograph, Solomon’s Temple: the European Building-Crafts Legacy, shortly before Volkerding’s death.

The Laura Volkerding Endowment and the naming of the Laura Volkerding Reading Room at the Center for Creative Photography serve to perpetuate her important role in photography. The Laura Volkerding Archive contains photographic work prints, negatives, personal papers, and a substantial collection of multi-colour intaglio prints and one-colour lithographs, as well as 968 fine prints.

Anonymous. “Laura Volkerding,” on the Centre for Creative Photography Nd [Online] Cited 28/09/2023

 

Laura Volkerding (American, 1939-1996) 'Easter, Chicago' 1979

 

Laura Volkerding (American, 1939-1996)
Easter, Chicago
1979
Gelatin silver print
Center for Creative Photography, University of Arizona
Laura Volkerding Archive
© Center for Creative Photography, The University of Arizona Foundation

 

“Our choices about clothing, makeup, hairstyles and accessories are a component of the way we communicate who we are, what we value, and what is important to us,” says Rebecca A. Senf, Chief Curator at the Center for Creative Photography …

“These prints are not just evidence of the photographer’s process; they are also evidence of the self presentation process of the people who appear in the pictures,” says Senf. “When you have your portrait made, there’s a process that goes behind thinking about what you’ll wear, how you’ll do your hair and what kind of sense of yourself are you trying to convey through the picture.”

Featuring works by Helen Levitt, Tseng Wong Chi, Charles “Teenie” Harris and Dennis Feldman, among others, Fashioning Self considers both the formal and informal ways in which people employ visual signifiers to transit their identities to the world. Whether donning ball gowns and fur wraps, cowboy hats and boots, bandana and chest tattoos, or unironic trucker hats, each subject conveys an intuitive sense of ease and authenticity that comes from being true to who they are.

Senf brings this integrity to the curation of the show, offering a broad array of images sparkling with individual expressions of character and poise that can resonate with the widest possible audience. “One of the most exciting things about photography is that it’s functioning as a visual language and people are using it to communicate ideas,” she says.

Miss Rosen. “Symbiotic relationship between art and identity,” on the Huck website Monday 14 August 2023 [Online] Cited 28/09/2023

 

John Gutmann (American born Germany, 1905-1998) 'Helene Mayer, Two Time Olympic Fencing Champion' 1935

 

John Gutmann (American born Germany, 1905-1998)
Helene Mayer, Two Time Olympic Fencing Champion
1935
Gelatin silver print
Center for Creative Photography, University of Arizona
John Gutmann Archive
© Center for Creative Photography, Arizona Board of Regents

 

John Gutmann received his bachelor’s degree from the State Academy of Arts and Crafts in Breslau, Germany (now Wroclaw, Poland) and studied with master painter Otto Mueller, one of the founding members of the New Realist movement in Germany. Gutmann moved to Berlin in 1927 where he earned his master’s degree at the State Institute for Higher Education. The arts were flourishing in Berlin, and the city’s vibrant social scene provided inspiration for subject matter and aesthetic. Gutmann’s paintings were done in the vein of well-known German painter Otto Dix, who represented Berlin nightlife as both dizzily exciting and darkly isolating. In 1933, due to the rise of the Nazi regime, Gutmann was no longer able to exhibit his paintings or teach and began to experiment with photography as a means of supporting himself. He bought a Rolleiflex camera, shot three rolls of film, and immediately secured a contract with a German agency, Presse-Foto, to photograph in America and send pictures back for German publications. That same year he arrived in San Francisco and started to document America from the detached eye of an anthropologist. By 1936 he had secured a teaching position at San Francisco State College, where a decade later he founded its creative photography program, one of the first in the country. By the end of the thirties, Gutmann switched agencies to Pix, Inc., a New York-based agency, which promoted his work for publication in magazines such as Time, The Saturday Evening Post, Life, and Look. During World War II, he studied at the Signal Corps Motion Picture School in Queens and made still and motion pictures for the United States Army Signal Corps. He focused much of his work during this time on China, Burma, and India. Gutmann retired from teaching in 1973 and began to print and edit his earlier work for exhibition and publication. The San Francisco Museum of Modern Art held a two-man exhibition in 1976 of John Gutmann and Walker Evan’s work focusing on images of the Great Depression and the American culture that emerged from it. Two years later he was awarded a Guggenheim fellowship. In 1984 his first publication titled The Restless Decade was published by Harry N. Abrams, showcasing his work from the 1930s. Beginning in 1989 a major retrospective, Beyond the Document, traveled from San Francisco Museum of Modern Art to the Museum of Modern Art in New York and then to the Los Angeles County Museum of Art. Gutmann died on June 12, 1998 in San Francisco.

Gutmann brings a strong modernist sensibility to his black-and-white documentary photographs. Using a Rolleiflex camera and shooting from the waist, he combines unusual angles, close cropping, and careful – almost classical – framing to create works that are as poetic as they are impactful. Like Walker Evans, he finds beauty in ordinary and everyday subjects such as advertisements, street scenes, and automobiles–subjects he would return to throughout his career. His straight-style depictions of Depression-era America often include an element of humour, capturing quiet moments of human drama, charged with anxiety, but also hope.

Anonymous. “John Gutmann,” on the International Center of Photography website Nd [Online] Cited 28/09/2023

 

Joan Liftin (American, 1933-2023) 'Drive-in Owners, North Carolina' 1987

 

Joan Liftin (American, 1933-2023)
Drive-in Owners, North Carolina
1987
Chromogenic print
Center for Creative Photography, University of Arizona
Gift of Helen Levitt
© Joan Liftin

 

Joan Liftin (American, 1933-2023) 'Marseille' 2008

 

Joan Liftin (American, 1933-2023)
Marseille
2008
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Andrea Stern
© Joan Liftin

 

Joan Liftin (American, 1933-2023) '70-40, Clairsville, Ohio' 1978

 

Joan Liftin (American, 1933-2023)
70-40, Clairsville, Ohio
1978
Dye coupler print
Center for Creative Photography, University of Arizona
Gift of artist
© Joan Liftin

 

Milton Rogovin (American, 1909-2011) 'Untitled' 1973

 

Milton Rogovin (American, 1909-2011)
Untitled
1973
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Dr. and Mrs. John Knaus
© The Rogovin Collection

 

Milton Rogovin (American, 1909-2011) 'Untitled' 1985

 

Milton Rogovin (American, 1909-2011)
Untitled
1985
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Dr. and Mrs. John Knaus
© The Rogovin Collection

 

Milton Rogovin (American, 1909-2011) 'Untitled' 1992

 

Milton Rogovin (American, 1909-2011)
Untitled
1992
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Dr. and Mrs. John Knaus
© The Rogovin Collection

 

Milton Rogovin (American, 1909-2011) 'Untitled' 1963

 

Milton Rogovin (American, 1909-2011)
Untitled
1963
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Dr. J. Patrick Kennedy
© The Rogovin Collection

 

Rollie McKenna (American, 1918-2003) 'David Jackson and James Merrill, Stonington, Connecticut' 1961

 

Rollie McKenna (American, 1918-2003)
David Jackson and James Merrill, Stonington, Connecticut
1961
Gelatin silver print
Center for Creative Photography, University of Arizona
Rosalie Thorne McKenna Archive
© Rosalie Thorne McKenna Foundation

 

David Noyes Jackson (September 16, 1922 – July 13, 2001) was the life partner of poet James Merrill (1926-1995).

A writer and artist, Jackson is remembered today primarily for his literary collaboration with Merrill. The two men met in May 1953 in New York City, after a performance of Merrill’s play, “The Bait.” They shared homes in Stonington, Connecticut, Key West, Florida, and Athens, Greece. “It was, I often thought, the happiest marriage I knew,” wrote Alison Lurie, who got to know both men in the 1950s and thought enough of the relationship to write a memoir about it more than forty years later, Familiar Spirits (2001).

Over the course of decades conducting séances with a Ouija board, Merrill and Jackson took down supernatural transcriptions and messages from otherworldly entities. Merrill’s and Jackson’s ouija transcriptions were first published in verse form in The Book of Ephraim (printed for the first time in Divine Comedies, 1976, which was awarded the Pulitzer Prize in 1977).

Jackson collaborated with James Merrill on much of his most significant poetic output. The Book of Ephraim (1976), Mirabell: Books of Number (1978), and Scripts for the Pageant (1980) were all written with Jackson’s assistance. Together, they constitute the epic trilogy The Changing Light at Sandover, a 560-page apocalyptic poem published in its entirety in 1982.

He and James Merrill are buried side by side at Evergreen Cemetery, Stonington. Jackson’s former wife and Merrill’s friend, Doris Sewell Jackson is buried behind them.

Text from the Wikipedia website

 

Rollie McKenna (American, 1918-2003) 'Georgia O'Keeffe with René d'Harnoncourt, Director of MoMA, at the Georges Seurat Opening, NYC' 1958

 

Rollie McKenna (American, 1918-2003)
Georgia O’Keeffe with René d’Harnoncourt, Director of MoMA, at the Georges Seurat Opening, NYC
1958
Gelatin silver print
Center for Creative Photography, University of Arizona
Rosalie Thorne McKenna Archive
© Rosalie Thorne McKenna Foundation

 

Rosalie Thorne “Rollie” McKenna (November 15, 1918 – June 14, 2003) was an American photographer. Writers photographed by McKenna include Sylvia Plath, Robert Frost, Dylan Thomas, and Truman Capote. McKenna had a long-term friendship with John Malcolm Brinnin, who helped her come in contact with many of the people she photographed. In addition to portraiture, McKenna also had an interest in architecture, particularly the architecture of Stonington, Connecticut.

 

John Yang (American, 1933-2009) 'Untitled' 1948

 

John Yang (American, 1933-2009)
Untitled
1948
Gelatin silver print
Center for Creative Photography, University of Arizona
John Yang Archive
© Naomi Yang

 

John Yang (1933-2009) was an American architect and photographer. Born in China, he settled in the United States with his family in 1939. His interest in photography began as a child and was later developed when he was a student at The Putney School in Vermont where he was classmates with other future photographers such as Tim Asch. In the summer of 1951, he studied with Minor White at The California School of the Fine Arts. He graduated from Harvard College majoring in Philosophy, and in 1957 he earned a MA in Architecture from the University of Pennsylvania studying under Louis Kahn. Before becoming a photographer full-time, Yang worked as an architect and continued in that practice until 1978.

Yang photographed the architecture and streets of New York as well as the surrounding landscape and gardens. Using traditional equipment and alternative darkroom techniques, he produced exquisite large format contact prints, often toned rich magentas: 11″ x 14″, 8″ x 10″, 5″ x 7″ and 10″ x 78″ panoramas. All work was printed by Yang himself.

 

Larry Fink (American, 1941-2023) 'Ronis Wedding II, Easton Pennslyvania' January 1989

 

Larry Fink (American, 1941-2023)
Ronis Wedding II, Easton Pennslyvania
January 1989
Gelatin silver print
Center for Creative Photography, University of Arizona
Purchase
© Larry Fink

 

Larry Fink (American, 1941-2023) 'Melzer Family Picnic, Eastport, Long Island, New York' June 2002

 

Larry Fink (American, 1941-2023)
Melzer Family Picnic, Eastport, Long Island, New York
June 2002
Gelatin silver print
Center for Creative Photography, University of Arizona
Purchase
© Larry Fink

 

Harold Jones (American, b. 1940) 'John and Sandy's Wedding' 1980

 

Harold Jones (American, b. 1940)
John and Sandy’s Wedding
1980
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Harold Jones
© Harold Jones

 

Harold Jones (born 1940) has contributed to photography as an artist, educator, curator and arts administrator. Born in Morristown, New Jersey in 1940, he graduated from the Maryland Institute with a BFA in Painting and Photography, and from the University of New Mexico with an MFA in Art History and Photography. After graduation Jones worked as an assistant curator at the George Eastman House and in 1971 became the first director of LIGHT Gallery in New York City, the first gallery to exclusively represent contemporary photographers, such as Harry Callahan, Aaron Siskind, and Frederick Sommer. In 1975 Jones became the founding director of the Center for Creative Photography and then went on to start the photography program at the University of Arizona where he taught for the next 30 years. Presently he is professor emeritus and volunteer coordinator of the Voices of Photography oral history project at the Center. Jones continues to be a constant student and practitioner of photography.

Harold Jones’s photography is difficult to categorise, and there are no generalisations that satisfactorily describe his varied body of work. His original training in painting and photography led to a practice that Jones referred to as “photodrawings” – gelatin silver prints worked with a variety of hand-coloured surfaces. Over the years, Jones used ink, food colouring, and oil paints as well as a variety of chemical toners to produce effects that range from subtle to direct. The resulting images are unique and cannot be duplicated. Initially he was ambivalent about altering the surfaces of his prints, feeling that it was an impure practice, but ultimately concluded that creating the photograph was the first phase of drawing, and surface treatments and colouring constituted the second phase. Jones’ approach has varied even within his unaltered prints. He has worked with both multiple and long-duration exposures to capture motion. Jones’s subjects are everyday objects arranged in compositions that require viewing and re-viewing. The photographer has described his delight in the process in which a person moves beyond a superficial reading of his work for closer inspection. His images reinforce the idea that a world continues beyond the picture plane; that one is seeing a fragment of a larger whole. Although he often photographs mundane objects, such as a water tower or laundry hanging, his unusual vantage points or unexpected cropping, produce a range of effects from humour to mystery.

The Harold Jones Archive contains over 150 prints, including a number of unique photodrawings, correspondence, biographical materials, teaching and exhibition files, records of the Society for Photographic Education, publications and clippings, and ephemera covering his career. Correspondents include Robert Heinecken, Jim Alinder, Robert Fichter, Beaumont Newhall, Jerry Uelsmann, and many others. An archive highlight is: University: A Photographic Inquiry, 1984-85: a 2-volume maquette from a project titled Universe City, containing 44 gelatin silver prints and 3 colour prints. Jones’s career can also be studied at the Center for Creative Photography through the LIGHT Gallery archive.

Anonymous. “Harold Jones,” on the International Center of Photography website Nd [Online] Cited 28/09/2023

 

John Simmons (American, b. 1950) 'The Cotillion' 2015

 

John Simmons (American, b. 1950)
The Cotillion
2015
Inkjet print
Center for Creative Photography, University of Arizona
Gift of the artist
© John Simmons

 

Miguel A. Gandert (American, b. 1956) 'Juanito with Jesus Tattoo, Albuerquerque, NM' 1986

 

Miguel A. Gandert (American, b. 1956)
Juanito with Jesus Tattoo, Albuerquerque, NM
1986
Gelatin silver print
Center for Creative Photography, University of Arizona
Gift of Alan Manley
© Miguel Gandert

 

David Hume Kennerly (American, b. 1947) 'President Barack Obama And First Lady Michelle Obama Attend The Inaugural Balls' 2009

 

David Hume Kennerly (American, b. 1947)
President Barack Obama And First Lady Michelle Obama Attend The Inaugural Balls
2009
Chromogenic print
Center for Creative Photography, University of Arizona
David Hume Kennerly Archive
© Center for Creative Photography, Arizona Board of Regents

 

David Hume Kennerly (born March 9, 1947) is an American photographer. He won the 1972 Pulitzer Prize for Feature Photography for his portfolio of photographs of the Vietnam War, Cambodia, East Pakistani refugees near Calcutta, and the Ali-Frazier fight in Madison Square Garden. He has photographed every American president since Lyndon B Johnson. He is the first presidential scholar at the University of Arizona.

Text from the Wikipedia website

 

Rosalind Solomon (American, b. 1930) 'On the Ranch, Wyoming, USA' 1977

 

Rosalind Solomon (American, b. 1930)
On the Ranch, Wyoming, USA
1977
Gelatin silver print
Center for Creative Photography, University of Arizona
Rosalind Solomon Archive
© Rosalind Solomon, all rights reserved

 

The photographer Rosalind Fox Solomon turned her camera on Washington, D.C., between 1977 and 1979. With access to spaces ranging from artist studios to the White House, Solomon made probing portraits, such as this one of First Lady Rosalynn Carter aboard Air Force 2. During her years as first lady, Carter (born in Plains, Georgia, in 1927) expanded the role of the presidential spouse, regularly attending cabinet meetings and representing her husband, Jimmy Carter, in an official capacity at home and abroad.

Carter continues to devote her life to public service. For more than four decades, she has championed the needs of people with mental illness while also advocating on behalf of numerous other causes, including the Equal Rights Amendment, early childhood immunisation, the Cambodian refugee crisis, and homelessness. In 1982, she and her husband co-founded the Carter Center to promote peace and human rights worldwide. They jointly received the Presidential Medal of Freedom in 1999.

Text from the Smithsonian National Portrait Gallery website

 

Rosalind Solomon (American, b. 1930) 'First Lady Rosalyn Carter, Airforce 2 en route Orlando, USA' 1978

 

Rosalind Solomon (American, b. 1930)
First Lady Rosalyn Carter, Airforce 2 en route Orlando, USA
1978
Gelatin silver print
Center for Creative Photography, University of Arizona
Rosalind Solomon Archive
© Rosalind Solomon, all rights reserved

 

 

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1625 N. Central Avenue
Phoenix, AZ 85004

Opening hours:
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Wednesday: 10am – 7pm
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Exhibition: ‘Tina Modotti’ at Fundación MAPFRE Photography Center (Barcelona)

Exhibition dates: 8th June – 3rd September 2023

Curator: Isabel Tejeda

 

Johan Hagemeyer (Dutch, 1884-1962) 'Tina Modotti in the role of María de la Guarda in the film 'The Tiger's Coat', Hollywood' 1920 from the exhibition 'Tina Modotti' at Fundación MAPFRE Photography Center (Barcelona), June - Sept 2023

 

Johan Hagemeyer (Dutch, 1884-1962)
Tina Modotti in the role of María de la Guarda in the film The Tiger’s Coat, Hollywood
1920
Gelatin silver print
© Johan Hagemeyer
Courtesy: Galerie Bilderwelt, Reinhard Schultz

 

Tina Modotti’s first contact with the performing arts came upon her arrival in San Francisco in 1913, at just 16 years old.

After performing theatre works, in 1920 she will participate in three films: The Tiger’s Coat (1920) by Roy Clements, in which she interpreted the role of the Mexican Jean Ogilvie; Riding with Death (1921) by Jacques Jaccard, in the personage of Rosa Carilla; and I Can Explain (1922) by George D. Baker, with Carmencita Gárdez.

 

 

The I of the world

Strong fierce compassionate women! Intelligent, class-conscious human beings who embrace social and political change, with photography being the agent for that change. I would embrace Tina Modotti as this type of artist – her photography a “reflection of her way of seeing life, social sensitivity and revolutionary fervour.”

She was a surrealist/feminist artist who represented the lives and “conditions of workers, women and their role within the community” through both the forms and symbols of working class emancipation and through “honest photography” – eloquent photographs of everyday Mexican life that have a biting directness linked to a surreal reality. Surrealism does not always involve the strange and absurd.

Much as Eugène Atget’s photography “which focussed on seemingly ordinary sights on the streets of Paris – a door knocker, a mannequin, a window rail – is seen as a forerunner of Surrealist and modern approaches to photography…”1 so both Atget and Modotti’s rejection of artistic self-consciousness and “artistic effects” in favour of in Atget’s case, “simple documents”, and in Modotti’s case, “honest photography”, lead to photographs that examine the fleeting nature of material objects and reality itself.

Modotti inserts her/self into these honest photographs through an embodiment of spirit. She brings to her photography how she feels about the world, what she feels passionately about in that world, what she cares deeply about… and in the process of “capturing time, light and memory shapes new states of beings and opens possibilities where by the improbable and the impossible are envisioned as an embodiment of the photographers past, present and future imaginings.”

Through a melding of the artist’s political, social, and aesthetic ideals and through her sur/reality, she becomes the I of the world.

Dr Marcus Bunyan

 

1/ “Surrealism did not always involve the strange and absurd. For example, the photography of Eugène Atget (1857-1927), which focussed on seemingly ordinary sights on the streets of Paris – a door knocker, a mannequin, a window rail – is seen as a forerunner of Surrealist and modern approaches to photography… Only a year before his death, in 1926, Atget was approached by Man Ray for approval to use his photograph, L’Eclipse – Avril 1912 for the front cover of the publication La Révolution Surréaliste. Despite protestations that, “these are simply documents I make,” Atget’s rejection of artistic self-consciousness combined with his pictures of an old, often hauntingly deserted Paris, appealed to Surrealists.”

Anonymous. “Surrealist photography,” on the V&A website [Online] Cited 07/08/2020


Many thankx to Fundación MAPFRE for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

“In reality, what I try to produce is not art, but honest photography, without tricks or manipulations, while most photographers still look for “artistic effects” or the imitation of other means of graphic expression, which results a hybrid product and one that fails to impart to the work that they produce the most valuable trait that it should have: PHOTOGRAPHIC QUALITY.”


Tina Modotti quoted in “On Photography,” Mexican Folkways, Vol. 5, No. 4, 1929, reprinted in Robert Miller, Tina Modotti, and Spencer Throckmorton, Tina Modotti : Photographs (New York: Robert Miller Gallery, 1997)

 

Pure your gentle name, pure your fragile life,
bees, shadows, fire, snow, silence and foam,
combined with steel and wire and
pollen to make up your firm
and delicate being.


Part of the epitaph for Tina Modotti on her tomb by Chilean poet Pablo Neruda

 

 

The life of Tina Modotti (Udine, Italy, 1896 – Mexico City, 1942) was marked by some of the most important historical events of the 1920s and 1930s. Born in northern Italy, she soon emigrated to the United States, where she met Edward Weston in 1923, who will significantly influence her career. In that same year they moved together to Mexico where she developed photographic work for almost a decade that started from modernist aesthetics to immediately give way to a very personal look, a reflection of her way of seeing life. Her social sensitivity developed in parallel to her political militancy and her activism within the Communist Party, within which she will treat David Alfaro Siqueiros, Diego Rivera or Frida Kahlo. With her desire to awaken consciences, Modotti made images that denounce injustices and honour the dispossessed. Some of them, with a strong propaganda sense, were made for periodicals and magazines.

After intense research work due to the limited production of the photographer, this exhibition will bring together around 200 photographs, mostly vintage copies, and relevant documentary material. The show will also include works by photographers around her, such as Edward Weston, and one of the films that Modotti starred in in Hollywood.

Text from the Fundación MAPFRE website

 

'The Tiger's Coat' movie poster 1920 from the exhibition 'Tina Modotti' at Fundación MAPFRE Photography Center (Barcelona), June - Sept 2023

 

The Tiger’s Coat movie poster
1920
From The Moving Picture World 1920

 

The Tiger’s Coat is a 1920 American silent drama film directed by Roy Clements and starring Lawson Butt, Tina Modotti and Myrtle Stedman.

 

 

Tina Modotti (Udine, 1896 – Mexico City, 1942) lived in the eye of the storm throughout her life. Her interesting life and artistic career were framed by some of the most important historical events of the 1920s and 1930s and by her constant double commitment: artist-photographer and revolutionary-anti-fascist militant.

Born into a working-class family in Udine, in northern Italy, she emigrated and grew up in the United States, where she became a film actress in Hollywood in the 1920s and met Edward Weston, who introduced her to photography and with whom she moved to Mexico in 1923.

Almost all his photographic work was produced between that date and 1930. During these Mexican years, and following her apprenticeship with Weston, Modotti evolved from an interest in abstract forms to a gaze centred on the human being and on denouncing inequality and injustice. The precarious conditions of workers, urban poverty, and the role of women in the community became, among other similar issues, the main themes of a photography conceived as political propaganda.

This exhibition, Tina Modotti’s most extensive to date, is the result of extensive research, which has made it possible to bring together many vintage prints by Modotti. In addition to the nearly 250 photographs on display, grouped chronologically into four sections, the exhibition includes documentary material, one of the films that Modotti starred in in Hollywood and some works by Edward Weston.

Text from the Fundación MAPFRE website

 

Tina Modotti

Tina Modotti’s life was marked by some of the most important historical events of the 1920s and 1930s. The nomadic life she led and the turbulent political militancy caused Modotti to suddenly leave many of the countries where she lived, which, as the curator of the exhibition, Isabel Tejeda points out, “decontextualizes and disarranges her production from the start, so that it is impossible to accurately date many of her images”, although it can be stated that almost all of his photographic work was produced between 1923 and 1930.

During these Mexican years, and after his apprenticeship with Weston, the artist evolved from the perfection of formalism to a different and personal perspective conditioned by his way of seeing life, as an emigrant, woman and political activist in which his attraction to the human being and social injustices stands out.

He then portrayed the precarious conditions of workers, inequalities and misery in urban areas. It also focused on women and their role within the community, and on the forms and symbols of the emancipation of the working class. In his desire to raise awareness, Modotti made images that denounce injustices and honour the dispossessed, some of which were for propaganda purposes and intended to be printed in magazines and other publications.

The exhibition presented by Fundación MAPFRE is made up of approximately 240 photographs, mostly period copies, which are grouped into four sections: Early years: from Udine to Los Angeles, Mexico on the other side of the camera, Photography and political commitment and The move to political action: Spain at war.

In addition to emphasising her relationship with Spain, the exhibition reconstructs the figure of Modotti, both as an artist / photographer and as a revolutionary / anti-fascist militant. In addition, there is an extensive amount of documentary material and one of the films that Modotti starred in in Hollywood. The tour is completed with works by photographers from his immediate surroundings, such as Edward Weston.

Text from the Fundación MAPFRE website

 

Tina Modotti (Italian, 1896-1942) 'Circus tent' Mexico, 1924 from the exhibition 'Tina Modotti' at Fundación MAPFRE Photography Center (Barcelona), June - Sept 2023

 

Tina Modotti (Italian, 1896-1942)
Circus tent
Mexico, 1924
Platinotype
Collection Center for Creative Photography, University of Arizona
Acquisition

 

Tina Modotti (Italian, 1896-1942) 'Roses' Mexico, 1924

 

Tina Modotti (Italian, 1896-1942)
Roses
Mexico, 1924
Paladiotype, period or vintage impression
Fundación Televisa Collection and Archive, Mexico City

 

Roses, Mexico, is an extreme close-up of four roses. Cropped to fill the frame from edge to edge, this is not a traditional still-life photograph of roses arranged in a vase. Here, the roses lay prone and slightly wilted, just beyond their prime, thus reflecting the passage of time and the ephemerality of delicate blooms. Much like a traditional vanitas still life that asked the viewer to contemplate mortality by reflecting on the fleeting nature of material objects, Roses brings this subject to modern photography. As photography historian Carol Armstrong notes, Roses “calls on the line of figural abstraction identified, not with [Alfred] Stieglitz, [Paul] Strand and the ‘straight’ photograph, but with Georgia O’Keeffe and her blown-up genital flowers, which like [Edward] Weston’s single-object photographs reduced the flora still-life that had been the traditional purview of the female painter to one (or two or four) item(s), expanded to fill the entire field of the image.”

The theme of the still-life preoccupied Modotti throughout much of her brief photography career. A relative newcomer to photography, she made use of the still-life photograph as a means to work through various formal issues including composition, framing, light, pattern, and tone. At this time, she was working with a large-format camera, which was unwieldy, not easy to transport, and forced the photographer to carefully compose the image, rather than creating images on the move with a handheld camera. The still-life, which was easy to set up and did not alter, was the perfect vehicle for mastering the myriad technical complexities of a photograph.

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

Edward Weston (1886-1958) 'Portrait of Tina Modotti' 1924

 

Edward Weston (1886-1958)
Portrait of Tina Modotti
1924
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Elisa' 1924

 

Tina Modotti (Italian, 1896-1942)
Elisa
1924
Palladium print
The Museum of Modern Art, New York
Donation of Edward Weston

 

Tina Modotti (Italian, 1896-1942) 'Telegraph cables' c. 1924-1925

 

Tina Modotti (Italian, 1896-1942)
Telegraph cables
c. 1924-1925
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Post with Cables' Mexico City, c. 1925

 

Tina Modotti (Italian, 1896-1942)
Post with Cables
Mexico City, c. 1925
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

In this 1925 photograph of isolated telephone wires, Modotti shifts the perspective, removing any reference to the ground that holds the telephone poles in place. Instead, the carefully composed image focuses on the angles and patterns produced by the wires and clouds, to create a work that mingles modernism and social concerns. During this period Mexico was undergoing increased modernization and industrialization, which Modotti symbolizes in her photograph of telephone wires. Modotti thus presents an optimistic view of Mexico’s modernization and the promise of instant communication brought about by the installation of telephone systems that seemed to open up Mexico to the rest of the world.

Lauded by the Mexican avant-garde group, Estridentistas, who aligned their work with the Mexican Revolution and sought to modernize Mexico, Modotti’s photograph was included in their journal Horizonte because it represented dynamism, technology, and progress. The photograph’s framing and its use of oblique angles and unusual perspective, brought it into alignment with other modernist painters and photographers, including Paul Strand, Charles Sheeler, and Charles Demuth, but also with European avant-garde photographers like László Moholy-Nagy, Man Ray, and Albert Renger-Patzsch. Although the tendency to focus on the subject / object was characteristic of her former mentor Edward Weston’s work, Diego Rivera praised Modotti’s work as “more abstract, more ethereal, and even more intellectual” than Weston’s.

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

Tina Modotti (Italian, 1896-1942) 'Zapotec peasant woman with a jug on her shoulder' 1926

 

Tina Modotti (Italian, 1896-1942)
Zapotec peasant woman with a jug on her shoulder
1926
Platinotype
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Untitled (Indians carrying loads of corn husks for the making of "tamales")' 1926-1929

 

Tina Modotti (Italian, 1896-1942)
Untitled (Indians carrying loads of corn husks for the making of “tamales”)
1926-1929
Gelatin silver print
San Francisco Museum of Modern Art, San Francisco
Art Supporting Foundation donation, John “Launny” Steffens, Sandra Lloyd, Shawn and Brook Byers, Mr. and Mrs. George F. Jewett, Jr., and anonymous donors

 

Tina Modotti (Italian, 1896-1942) 'Untitled' c. 1926-1929

 

Tina Modotti (Italian, 1896-1942)
Untitled
c. 1926-1929
Gelatin silver print
San Francisco Museum of Modern Art, San Francisco
Art Supporting Foundation donation, John “Launny” Steffens, Sandra Lloyd, Shawn and Brook Byers, Mr. and Mrs. George F. Jewett, Jr., and anonymous donors

 

Tina Modotti (Italian, 1896-1942) 'Tank Nr. 1' 1927

 

Tina Modotti (Italian, 1896-1942)
Tank Nr. 1
1927
Gelatin silver print

 

Tina Modotti. 'Campesinos (Workers' Parade)' 1926

 

Tina Modotti (Italian, 1896-1942)
Workers’ Parade
1926
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Workers Parade

A closely cropped image of a sea of sombreros, Workers Parade, much like her earlier photograph Roses, focuses in on the subject by eliminating all extraneous information. The politically charged subject matter, along with the unusual camera angle, attention to light and dark, and the texture and pattern produced by photographing the scene from above recalls the slightly later work of Alexander Rodchenko, and in particular, his Gathering for a Demonstration (1928). The ubiquitous sombrero would have been immediately recognizable to the Mexican viewer for its connection to the campesinos and trabajadores, the Mexican workers, who were gathered for the annual May Day parade in Mexico City. May Day, traditionally celebrated on the first of May, commemorates International Workers’ Day, often with large parades and gatherings as a demonstration of solidarity among workers. This was a calendar event that Modotti had been familiar with since childhood due to her father’s involvement in these very same parades.

Among Modotti’s earliest politically motivated photographs, Workers Parade brings together her formal concerns with her interest in using art to express her political beliefs and her desire to make her photography socially relevant. On a symbolic level, as noted by Sarah Lowe, Workers Parade conveys the power of unity by “suggesting that the source of power to make political changes lies with the peasants.” This photograph signaled a turning point in Modotti’s work toward a new modern form of photography that addressed contemporary issues and events in order to instigate and effect change.

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

Tina Modotti (Italian, 1896-1942) 'Men reading "El Machete"' c. 1927

 

Tina Modotti (Italian, 1896-1942)
Men reading “El Machete”
c. 1927
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

In this photograph of a peasant reading El Machete, the newspaper of the Mexican Communist Party, Modotti brings her careful attention surrounding composition, cropping, light and dark, and texture, to a subject with great social and political significance. Modotti had joined the Communist Party of Mexico this same year after learning that Italy had fallen to fascism. She brought her revolutionary zeal to her photographs of the late 1920s, many of which she published in Communist newspaper El Machete, a newspaper for workers and peasants. Whilst many photographers of this period, including Edward Weston and Paul Strand, were focused on a romanticized view of a timeless Mexico, Modotti turned to her camera to its people and to the real effects of its ongoing changes. She often collaborated with workers to produce photographs that were intended to raise class-consciousness and depict their daily lives.

At a moment when new governmental education reforms sought to educate the lower and working classes in Mexico, a seemingly straightforward image of a man reading a newspaper also had subversive undertones, particularly to the middle class. As Sarah Lowe notes: “The young obrero reading El Machete is a reminder that the Revolution’s promise of universal literacy would only be fulfilled by the activism of the people.” Although she viewed photography through the lens of modernism, she also believed that photography was a form of mass communication and an important means of enhancing visual literacy.

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

Tina Modotti (Italian, 1896-1942) 'Bandolier, Corn, Sickle' 1927

 

Tina Modotti (Italian, 1896-1942)
Bandolier, Corn, Sickle
1927
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

A carefully composed photograph of a bandolier, an ear of corn, and a sickle, married Modotti’s interest in the photographic still life with objects symbolic of Mexico and the revolution – the sickle, a popular Communist symbol, corn, a symbol of Mexico and its rural farmers, and the bandolier (a pocketed belt for holding ammunition), the symbol of the Mexican Revolution. Politically active after 1925, Modotti joined the Communist Party of Mexico (CPM) in 1927. Due to her Communist-inflected worldview, her photographs from the late 1920s took a decided turn toward Communist symbolism, in lieu of overt propaganda.

As Sarah Lowe has stated, “her eloquent arrangements – founded on a stringent formal control – relocates the commonplace into the realm of the symbolic. They become potent revolutionary icons, offering a metaphorical union of artista [artist], campesino [farm laborer], and soldado [soldier], thus functioning as both formal still life and propaganda.” Lowe further suggests that in so doing, Modotti created a new kind of political picture. In this respect, Modotti’s relationship with Frida Kahlo becomes more than a shared friendship, and also incorporates shared artistic practice. Kahlo also infused still-lives with political objects and slogans, and as such transforms a seemingly domestic process of making art into a highly charged political statement.

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

Tina Modotti (Italian, 1896-1942) 'Canana, sickle and guitar' 1927

 

Tina Modotti (Italian, 1896-1942)
Canana, sickle and guitar
1927
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Hat, hammer and sickle México' 1927

 

Tina Modotti (Italian, 1896-1942)
Hat, hammer and sickle
México 1927
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Committee of the Organisation of the Pioneers of the Communist Party of Mexico' Mexico City, 1928

 

Tina Modotti (Italian, 1896-1942)
Committee of the Organisation of the Pioneers of the Communist Party of Mexico
Mexico City, 1928
Gelatin silver print

 

Tina Modotti (Italian, 1896-1942) 'Woman with flag' México City, c. 1928

 

Tina Modotti (Italian, 1896-1942)
Woman with flag
México City, c. 1928
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

 

The life of Tina Modotti (Udine, August 16th 1896 – Mexico City, January 5th 1942) was influenced by some of the most important historical events of the 1920s and 30s. A citizen of the world – as many have considered her – Modotti’s work and her life have been surrounded by uncertainties that have only been resolved after in depth study, although some gaps still remain.

Modotti lived in several countries, among them Spain, which coupled with her agitated political militancy led to the dispersion of her work. Consequently, as pointed out by the show’s curator Isabel Tejeda, this “decontextualizes and disorients her production, making it impossible to date many of her images with precision.” Nevertheless, one could argue that most of her photographic work was produced between 1923 and 1930 while she was in Mexico. During those years, after her apprenticeship with Edward Weston, Modotti evolved from the perfection of abstract forms to a different and more personal gaze that was conditioned by her outlook on life and her notable attraction to human beings and social injustice. She went on to portray the precarious conditions of workers, inequalities, and misery in urban areas. Likewise, she focused on women and their role within the community as well as the forms and symbols of working class emancipation. In her eagerness to promote awareness, Modotti produced images denouncing injustice, while honouring the dispossessed; some had propagandistic purposes and were intended for publications and magazines.

The exhibition being presented at Fundación MAPFRE is the most comprehensive show dedicated to Tina Modotti to date. Thanks to the work of Isabel Tejeda, we are able to contemplate a large number of the artist’s originals that have been assembled through the curator’s research. Nearly 200 photographs (predominantly vintage prints) have been grouped chronologically into four sections. Furthermore, a wide range of documentary materials will be on display along with the projection of one of the Hollywood films Modotti featured in. The exhibition is completed with works by photographers that were closely related to her, such as Edward Weston. This exhibition reconstructs Modotti’s figure without fissures for the first time, both in terms of her facets as an artist / photographer and as a revolutionary / antifascist militant.

KEYS

Tina Modotti and film

Tina Modotti’s first contact with the performing arts took place in San Francisco, in 1913, when she was only 16 years old. In 1920, after participating in a few plays, she made her way into the world of film. At the time, actresses were sought out to embody heroines, adventurers, or femme fatales. With her dark hair and complexion, Tina seemed to fit the prototype of an exotic woman; a cliché that she would try to distance herself from shortly after. Modotti was cast in three films: Tiger’s Coat (1920) by Roy Clemens, in the role of Jean Ogilvie; Riding with Death (1921) by Jacques Jaccard, as Rosa Carilla; and I Can Explain (1922) by George D. Baker, as Carmencita Gárdez.

Ideal of beauty, social ideal, political ideal

After her instruction with Edward Weston (it should be noted that she did not receive a formal education in photography) Tina Modotti’s work developed within the group that dominated artistic life in Mexico in the 1920s. Between 1926 and 1929 Modotti dissected popular Mexican life; not only were individuals worthy of her attention, but also water tanks, houses, the corn peasants ate and the hats they wore, sickles symbolising communism, machetes, or the woman (appearing like a sculpture) who carried a flag and personified the commitment to the revolutionary struggle. All of her images possess great clarity and substance. They leave no room for rhetoric, while allowing for the artist’s political, social, and aesthetic ideals to fuse into one.

Mexican social landscape

Some authors have pointed to Tina Modotti’s proletariat origins as the basis for her way of confronting social motifs and human figures. If some have defined this part of her work as “reportage photography”, one must point out that the artist’s curiosity and will to capture a person’s life in one image separates her from simple illustrative intent. One could argue that her portrayals of indigenous Mexican people, women, babies, and children are ethnographic photographs, albeit produced in a spontaneous way without an anthropological purpose. Therefore, despite being her point of departure, Modotti distances herself from the travellers who ventured into Mexican lands with a manner of curiosity that lay between science and romanticism.

International Red Aid

The Spanish section of the MOPR (International Red Aid) was established clandestinely in 1923 with the objective of disseminating political propaganda amid the climate of Primo de Rivera’s (1923-1930) dictatorship and had as another of its objectives to defend the Spanish Republic and its anti-fascist ideals. The MOPR spread throughout the entire world after its founding in the Soviet Union in 1922. Politically, the organisation had to follow the directives of the Communist Party, but in its facet dedicated to solidarity it played a key role in humanitarian aid. In Spain, after the October Revolution in Asturias in 1934, it became the main organisation dedicated to helping and aiding political detainees and their families. However, during the Spanish Civil War, the MOPR would constitute the true basis for the medical system of the Republican military.

The exhibition

Tina Modotti’s life was marked by some of the most important historical events decades of the 1920s and 1930s. Citizen of the world, as many have considered her, both her life like her work are surrounded by gaps that only after an in-depth study have could be completed, although not entirely.

The nomadic life that she led and the agitated political militancy caused Modotti to leave with  sudden departure from many of the countries where she lived, which, as the curator of the exhibition points out, Isabel Tejeda, “decontextualizes and messes up her production from the start, so it is impossible to accurately date many of her images”, although it can be said that almost all her photographic work was produced between 1923 and 1930. During these Mexican years, and after her apprenticeship with Weston, the artist evolved from the perfection of the abstract forms to a different and personal perspective conditioned by her way of
seeing life, in which her attraction to human beings and social injustices stand out. She then portrayed the precarious conditions of workers, inequalities and misery in urban areas. She also focused on women and their role within the community, and on forms and symbols of the emancipation of the working class. In her eagerness to raise awareness, Modotti goes on to make images that denounce injustices and honour the dispossessed, some of which have a propaganda purpose and are intended to be printed in magazines and other publications.

The exhibition that Fundación MAPFRE is presenting is the most extensive that has been made of Tina Modotti until today. Thanks to the work of Isabel Tejeda, today we can see in our exhibition halls a great number of period prints (vintage copies) by the author, gathered after a deep work of research. There are about two hundred and forty photographs that are grouped together chronologically in four sections. In addition, an extensive amount of documentary material is shown and one of the films Modotti starred in in Hollywood. The selection is completed with works by photographers from her immediate environment, such as Edward Weston.

Text from Fundación MAPFRE

 

Tina Modotti (Italian, 1896-1942) 'Man with log' 1928

 

Tina Modotti (Italian, 1896-1942)
Man with log
1928
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Woman's hands washing clothes' 1928

 

Tina Modotti (Italian, 1896-1942)
Woman’s hands washing clothes
1928
Gelatin silver print. Later print, printed by Manuel Álvarez Bravo
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Baby Nursing' 1926-1927

 

Tina Modotti (Italian, 1896-1942)
Baby Nursing
1926-1927
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Italian, 1896-1942) 'Mujer con Jicara en la cabeza' (Woman with Jicara on her head) Juchitán, Oaxaca, 1929

 

Tina Modotti (Italian, 1896-1942)
Mujer con Jicara en la cabeza (Woman with Jicara on her head)
Juchitán, Oaxaca, 1929
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

In this iconic black and white photograph, a woman dominates the picture frame. Standing with arm raised holding a large gourd on her head, she gazes off to the right, somewhere out of the picture frame. She wears a circular pendant and earrings, and a traditional Tehuana dress with geometric patterns, the costume that has been so well made visible by the work of Modotti’s friend, Frida Kahlo. The careful framing, cropping, and pose emphasize the image’s angular forms. Shot from below to emphasize the woman’s noble and heroic stature, the photograph was taken during a trip to Tehuantepec in Southern Mexico. Unlike Modotti’s earlier photographs, the photographs taken in Tehuantepec were largely unposed, typically street photographs that captured the daily lives of the women that lived there.

Like other artists and writers in Mexico, Modotti was influenced by Mexicanidad, which embraced native cultures and indigenous subjects as part of the larger renewal in Mexican art and culture in the 1920s. This interest is evident in Woman from Tehuantepec. One of Modotti’s most iconic images, it became a potent symbol of Mexicanidad and an exercise in photographic modernism. As Sarah Lowe has noted, “the image function[s] like still life, precisely because Modotti chose not just any woman, but a well-known Mexican type – the Tehuana – to photograph. As pictured by Modotti, these women of Tehuantepec were an ideal subject, and provided her with an already-given meaning since Tehuantepec is a matriarchal society, there women have a significant voice in the running of the local economy and politics. Modotti uses the Tehuana to make a powerful political point: that women were capable of independent political action.”

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

Tina Modotti (Italian, 1896-1942) 'Tehuantepec woman with jicalpextle' 1929

 

Tina Modotti (Italian, 1896-1942)
Tehuantepec woman with jicalpextle
1929
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Tina Modotti (Udine, 1896 – Mexico City, 1942) took part in some of the most relevant historical events of the first half of the 20th century, such as the economic migration of Europeans to America at the turn of the century, the birth of silent film in the West Coast of the United States, post-revolutionary agrarianism in Mexico, political muralism, the vindication of indigenous Mexican culture, the incorporation of women into the public sphere, the battle between Stalinists and Trotskyists after the revolution of 1917, International Red Aid, and the Spanish Civil War. To some degree, despite the abundance of biographies written about her, certain biographical gaps still exist that are slowly being filled. She was one of the pioneers of women’s photography during the 1920s and although nearly 400 images can be attributed to Modotti today, the number continues to rise with each new discovery; this exhibition being one example. Likewise, Tina Modotti exerted a great influence on later Mexican photography, from Manuel Álvarez Bravo to Graciela Iturbide.

Modotti took up photography through Edward Weston, although she exceeded the North American artist’s formalist teachings through the immediate construction of her own autonomous compositions that possess a unique and personal vision.

Modotti arrived in Mexico after spending her teenage years in San Francisco and Los Angeles and was part of the “Mexican Renaissance”; a time of post-revolutionary cultural splendour. Integrated within the circle of Mexican artists and muralists, her work incorporated a type of embodied photography into Weston’s formalism. Her gaze was influenced by her modest upbringing, being an economic immigrant and a woman, and by her sensibility toward social injustice. A member of the Mexican Communist Party since 1927, she denounced the situation of dispossessed people with her camera, focusing on the construction of a new imaginary for Mexican women.

After being expelled from Mexico in 1930 for being a communist, her photographic militancy soon became full-fledged activism. Apparently, Modotti abandoned photography in the 1930s to dedicate herself to political militancy. Mid-way through the decade, she was sent to Spain by the Communist Party where she would have a key role throughout the Civil War. Taking on the coordination of International Red Aid (MOPR), she organised the escape from Spain of the so-called “children of the war”, coordinated the management of military hospitals – where she also worked as a nurse – and carried out propagandistic and political tasks. At the end of the conflict she crossed the Pyrenees along with thousands of political exiles.

She died in Mexico City in 1942.

Early Years: From Udine to Los Angeles

Tina Modotti was born in 1896 into a modest family from Udine. In 1906 her father migrated to the United States in hopes of reuniting the family later. She arrived to San Francisco on her own in 1913, a city that was home to nearly twenty thousand Italians at the time. She worked in the textile industry, but also took part in the amateur theatre scene. In 1915 she met Roubaix de l’Abrie Richey (Robo) who she moved to Los Angeles with. There she met Edward Weston, modelling for him from 1920 onward. She also wrote and published her first poems and tried her luck in film, taking part in three movies. In The Tiger’s Coat, Modotti played the role of a Mexican Woman. Her physical appearance, dark hair, and Mediterranean skin typecast her into the stereotypical roles U.S. audiences associated with the exotic, romantic, and wicked myth of Latina women. Likewise, as can be observed in her family albums, she played with her ability to shift identities through clothing and costume (she posed dressed up as a ballerina in a pair of pants symbolising the empowerment of modern women and as a character from the Arabian Nights).

Mexico: On the Other Side of the Camera

In 1923 Tina Modotti moved to Mexico City with Edward Weston where they opened a portrait studio. The pair explored and took photographs of the country; this can be observed in Convent of Tepotzotlán and in Zuno’s house, the courtyard (whose exact authorship is unknown, as is the case with other photographs in this exhibition). At the time, the nation was experiencing what became known as the “Mexican Renaissance”. Modotti allowed herself to be influenced by this cultural splendour, soon becoming one of its prominent figures and transforming Mexican photography.

Her work evolved rapidly in Mexico. Modotti incorporated a personal gaze into the formalist perfection she learned from Weston that was influenced by her outlook on life and her attraction to human beings and the denouncement of social injustice (for example, in this section one can compare the photographers’ different approaches when depicting the circus tent or portraying the anthropologist Anita Brenner and the champion of the Náhuatl language Luz Jiménez).

During these early years Modotti worked on several still lives composed mainly of flowers, such as lilies, geraniums, roses, and cacti. Nevertheless, the artist also produced portraits in which she captured the powerful bond between a mother and her daughter (An aztec baby or Luz and baby) that went beyond the mere commodification of female bodies. Some of these images were later used in illustrated magazines of the time as examples of a Mexican identity whose origin was grounded in indigenous culture.

She also documented the work of Mexican muralists, such as Diego Rivera and José Clemente Orozco, among others. Modotti’s photographs were featured in some of the most important publications of the time, including Idols Behind Altars by Anita Brenner and the monograph by Ernestine Evans on muralism in Mexican Folkways magazine.

In late 1926 Weston returned to the United States. Earlier that year Modotti had acquired a new Graflex camera in San Francisco that was lighter than the Corona she previously used. With renewed energy, she set off to photograph Mexico, which for her was embodied in its people.

Photography and Political Commitment. Mexico Is Its People

After becoming affiliated to the Communist Party in 1927, Modotti’s political commitment became more accentuated. She was part of International Red Aid and also collaborated as a translator and a photographer with the newspaper El Machete, whose audience was mainly peasants. Similarly, she attended and photographed demonstrations and participated in political associations such as Manos Fuera de Nicaragua (Hands Off Nicaragua).

She avoided poses and portrayed individuals in real situations, both in the city and in countryside villages; a line of citizens at Monte de Piedad Nacional to pawn their belongings, peasants at agrarian schools, tortilla, cabbage, and hat sellers, corn porters, washerwomen, mothers carrying their children, children at Colonia de la Bolsa living in poverty, popular festivities, etc. Some of them were published in newspapers, such as El Machete, and subsequently in foreign magazines, such as AIZ, Der Arbeiter-fotograf, New Masses, and Put’ Mopr.

Modotti contemplated the dilemma of representation. How to find a visual language that was accessible to the people without betraying her aesthetic principles? She found a formula in symbolic photography. For example, Woman with flag is not merely an image about communism; instead, it expresses the ability of human beings to become empowered through willpower and political ideals. Modotti also produced still lives whose juxtaposed elements represent basic abstract concepts that speak of the people as an emancipated entity and of a communist vision of the future born from the land itself (Sickle, canana and corn cob and Guitar neck, canana and corn cob). In her photographic manifesto of 1929, coinciding with her solo exhibition at the Biblioteca Nacional, Modotti declared that she did not consider herself an “artist”, but rather a “photographer”; a trade she conceived as any other, in consonance with her proletariat ideas.

Toward Political Action: Spain at War

In 1930 Tina Modotti was expelled from Mexico and returned to Europe after having been falsely accused of taking part in an attack against Mexican president Pascual Ortiz Rubio. She spent a short time in Berlin, trying to continue her photographic pursuit unsuccessfully. However, Modotti would soon move to the Soviet Union where she focused on her activities as a member of International Red Aid (MOPR).

The Communist Party sent Modotti to Spain during the Spanish Republic. When the Civil War broke out, she coordinated MOPR under different aliases, reorganizing the Cuatro Caminos Worker’s Hospital (whose purpose was tending to injured militants), supervising, reporting, and writing articles under the names María, Carmen Ruiz, and Vera Martini for MOPR’s newspaper Ayuda. Semanario de la solidaridad [Help. Weekly of Solidarity], and supervising propaganda (in other words, the dissemination of the organisation’s activities). Politically dependent on the Communist Party, MOPR played a major role in humanitarian aid during the war, becoming the main organisation geared toward helping and aiding political detainees and their families, as well as being an important part of the Republican military health system.

In 1937 Modotti participated in the organisation of the Second International Congress for the Defense of Culture in Madrid, Valencia, and Barcelona. Among the participants were André Malraux, Anna Seghers, Ernest Hemingway, Aleksey Tolstoy, Octavio Paz, Elena Garro, Rafael Alberti, María Teresa León, Robert Capa, and Gerda Taro.

There is no trace of the photographs Modotti produced in Spain, although some authors suspect that three of the 17 images found in Viento del pueblo, poesía en la guerra [Wind of the People, Poetry in War] by Miguel Hernández might be hers. What seems to be clear is that the publication of the book of poems as a photobook was Modotti’s idea.

She returned to Mexico with Vittorio Vidali, her partner at the time, and died prematurely in 1942 due to a heart attack. After Modotti’s passing, her Mexican friends and Spanish republican exiles honoured her in Mexico City. The last photograph she produced, which will be on display for the first time in this exhibition, was of her dog Suzi.

Her work was progressively forgotten until the 1970s when it began to be exhibited and studied.

Text from Fundación MAPFRE

 

Anonymous photographer. 'Italian photographer, actress and political activist Tina Modotti (1896-1942) at an exhibition of her work at the National Library in Mexico City in December 1929'

 

Anonymous photographer
Italian photographer, actress and political activist Tina Modotti (1896-1942) at an exhibition of her work at the National Library in Mexico City in December 1929
1929
Gelatin silver print

 

Tina Modotti (Italian, 1896-1942) 'Portrait of a Pregnant Woman' Berlin, Germany, 1930

 

Tina Modotti (Italian, 1896-1942)
Portrait of a Pregnant Woman
Berlin, Germany, 1930
Gelatin silver print
Fundación Televisa Collection and Archive, Mexico City

 

Her extensive political activism and bohemian lifestyle earned her enemies. When on January 10, 1929, Julio Antonio Mella was assassinated, and shortly thereafter an assassination attempt was made on Mexican President Pascual Ortiz Rubio, the press suspected Modotti as the perpetrator. Called “the fierce and bloody Tina Modotti,” she was expelled from the country in 1930.

First, she moved to Weimar Berlin, then, after the rise to power of Hitler, she moved to Moscow, Warsaw, Paris, and Madrid, always finding friends in Communist circles. From 1936 she participated in the Spanish Civil War using the pseudonym Maria. She stayed in Spain until the collapse of the Republican government in 1939 when she returned to Mexico. In 1942 she died in a taxi from heart failure which many described as suspicious. Diego Rivera believed that it was her lover Vittorio Vidali who orchestrated her death because Tina Modotti “knew too much.”

Magda Michalska. “Tina Modotti: Photographer Made Revolutionary,” on the Daily Art website 2 October 2022 [Online] Cited 06/08/2023

 

'Tina Modotti' exhibition at Fundación MAPFRE catalogue cover

 

Tina Modotti exhibition at Fundación MAPFRE catalogue cover

 

The Legacy of Tina Modotti

Her work was largely unknown until the 1990s, when a cache of her remarkable photographs was discovered in an Oregon farmhouse. Long overshadowed by her extraordinary life and her relationship with Edward Weston, she was viewed as his muse, rather than as a gifted photographer in her right. Despite a remarkably short career in photography – just seven years – she created a body of iconic images that confirmed her place in history. By fusing rigorous formalism with a desire to effect social change, she reconceived revolutionary photography through the language of modernism. Her work is now a touchstone in the history of photography, reflecting equally the tenets of modernist photography and the experience of post-revolutionary Mexico. Modotti’s photographs continue to inspire many, including many women and activists interested in making a socially and politically relevant art.

In the realms of Straight Photography, Modotti’s work is interesting to consider in comparison to that of Dorothea Lange and Imogen Cunningham, three women known to have had a dialogue in 1925 when Modotti returned to San Francisco for a short while. Like Cunningham and Lange, Modotti excelled in formal technique and as such influenced the next generation of highly skilled photographers. In subject matter and energy however, there is also a strong Surrealist and feminist edge to the work of Modotti extending her field of influence even wider. She is one of many European artists, including Leonora Carrington and Leonor Fini, who found freedom of expression in Mexico City; in this respect Modotti’s oeuvre adds to the history of a place as cultural and artistic capital for a time.

Karen Barber. “Tina Modotti Artist Overview and Analysis,” on The Art Story website 12 Nov 2018 updated 2023 [Online] Cited 06/08/2023

 

 

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Exhibition: ‘Conditions of Living: Home and Homelessness in London’s East End’ at Four Corners, London

Exhibition dates: 30th June – 2nd September 2023

Photographers: the exhibition features work by Katalin Arkell, Peter Arkell, Cyril Arapoff, Chris Bethell, A.R. Coster, Firmin, John Galt, David Granick, Bert Hardy, Brian Harris, Hawkins, Nick Hedges, David Hoffman, Tom Learmonth, Steve Lewis, Jack London, Marketa Luskacova, Anthony Luvera, MacGregor, Monty Meth, Douglas Miller, Moyra Peralta, Ray Rising, Reg Sayers, Andrew Scott, Alex Slotzkin, Norah Smyth, Humphrey Spender, Andrew Testa, Paul Trevor, Edith Tudor-Hart, as well as several unknown photographers.

 

Jack London Collection (American, 1876-1916) 'People of the Abyss' 1902

 

Jack London Collection (American, 1876-1916)
People of the Abyss
1902
© Huntington Library, San Marino, California

 

1902: a policeman disturbs a rough-sleeping youth in Whitechapel, one of many photographs by the American author Jack London that illustrated his book The People of the Abyss.

 

 

Another insightful, socially-minded (ie. actively interested in social welfare or the well-being of society as a whole) exhibition from Four Corners who champion creative expression, education and empowerment and build upon almost 50 years of radical, socially-engaged approaches to photography and film.

“This timely exhibition draws shocking comparisons with today’s housing precarity, high rents and homelessness. From Victorian slums and the first model estates, to the mass postwar council house construction and the subsequent demolition of many tower blocks, it ends with post-Thatcherite gentrification and its impact on affordable housing.” (Press release)

I have included bibliographic information on the artists in the posting where possible.

Dr Marcus Bunyan

PS. For more information on slum photography and urban poverty please see the essay by Sadie Levy Gale. “Exposed,” on the AEON website 21 August 2023 [Online] Cited 31/08/2023


Many thankx to Four Corners for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

Jack London (American, 1876-1916) 'Homeless people in Itchy Park, Spitalfields' 1902

 

Jack London (American, 1876-1916)
Homeless people in Itchy Park, Spitalfields
1902
From People of the Abyss

NOTE: Photograph not in the exhibition

 

Images of housing, homelessness and resistance in London’s East End

Our summer exhibition explores how photographers have represented conditions of housing and homelessness for over a century. From workhouses to slums, damp council flats to Thatcherite gentrification, images reveal the systemic poverty that East Londoners have endured and how the medium of photography has been used to campaign for change. We are delighted to feature new artwork by Anthony Luvera, which addresses economic segregation in Tower Hamlets’ housing developments, a phenomenon known as ‘poor doors’. Created with a forum of local residents, this examines the rise of market-driven ‘affordable’ housing and the state of social housing today.

This exhibition is supported using public funding by the National Lottery through Arts Council England and the National Lottery Heritage Fund. We particularly thank Getty Images Hulton Archive and Tower Hamlets Local History Library and Archives for their generous contributions which made this exhibition possible. We are grateful for the kind support of Report Digital.

Text from the Four Corners website

 

Jack London (American, 1876-1916) 'View in Hoxton' 1902

 

Jack London (American, 1876-1916)
View in Hoxton
1902
From People of the Abyss

NOTE: Photograph not in the exhibition

 

Jack London (American, 1876-1916) 'Homeless women in Spitalfields Garden' 1902

 

Jack London (American, 1876-1916)
Homeless women in Spitalfields Garden
1902
From People of the Abyss

NOTE: Photograph not in the exhibition

 

Not many people know that the famous American author Jack London was also a skilled documentary photographer and photojournalist. He took thousands of pictures over the years from the slums of London’s East End to the islands of the South Pacific.

In 1902 Jack London visited his namesake city London where he took pictures of its people and their everyday life. In the book “The People of the Abyss”, London describes this first-hand account by living in the East End (including the Whitechapel District) for several months, sometimes staying in workhouses or sleeping on the streets. The conditions he experienced and wrote about were the same as those endured by an estimated 500,000 of the contemporary London poor.

Even before, Jack London had talked about a book on the London slums with George Brett, one of his publishers. Thus, the writer knew what he was ought to expect ‘down there’: “He meant to expose the underside of imperialism, the degradation of the workers…”. The “evolutionary Socialist” wanted to find “the Black Hole of capitalism”.

With this preconceived vision in his mind, he disguised himself as an American sailor who had lost his ship and went into the East End taking pictures and experiencing their life. To be more precise, he wandered about Whitechapel, Hoxton, Spitalfields, Bethnal Green, and Wapping to the East India Docks. Jack London disguised as one of the working-class poor and pretended to be one of them, which made it easier for him to get to know the conditions of their everyday life. …

In his 1903 “The People of the Abyss”, the American gives this description of the poor Londoners: “the air he breathes, and from which he never escapes, is sufficient to weaken him mentally and physically, so that he becomes unable to compete with the fresh virile life from the country hastening on to London Town… It is incontrovertible that the children grow up into rotten adults, without virility or stamina, a weak-kneed, narrow-chested, listless breed, that crumples up and goes down in the brute struggle for life with the invading hordes from the country.”

Anonymous. “London’s East End life through the lens of Jack London, 1902,” on the Rare Historical Photos website Nd [Online] Cited 04/08/2023

 

Jack London (American, 1876-1916) 'Whitechapel on a bank holiday' 1902

 

Jack London (American, 1876-1916)
Whitechapel on a bank holiday
1902
From People of the Abyss

NOTE: Photograph not in the exhibition

 

Jack London (American, 1876-1916) 'Frying Pan alley, Spitalfields' 1902

 

Jack London (American, 1876-1916)
Frying Pan alley, Spitalfields 
1902
From People of the Abyss

NOTE: Photograph not in the exhibition

 

Norah Smyth (British, 1874-1963) 'A Street in Bow' 1914

 

Norah Smyth (British, 1874-1963)
A Street in Bow
1914
© Paul Isolani-Smyth

 

1914: residents of a street in Bow, photographed by the activist and suffragette Norah Smyth. A street in Bow in 1914 where the East London Federation of the Suffragettes (ELFS) took care of children during the first world war. Smyth documented children in Bow through a series of intimate street photographs.

 

Norah Smyth

Smyth, a suffragette, socialist and pioneering female photographer was a founding member of the East London Federation of Suffragettes (ELFS) and right-hand woman to Sylvia Pankhurst, who set up the federation in 1914.

Her years of activism included a spell as a prominent member of the Communist Workers’ Party (CWP) during the 1920’s. Her active participation in the international socialist movement came to an end with the dissolution of the CWP. After twelve years in the East End of London, it was time to move on. Smyth decided to join brother Maxwell in Florence, where she took up a post at the British Institute.

Jane McChrystal. “The adventures of Norah Smyth: her life as a suffragette, philanthropist and artist,” on the Roman Road LDN website 22 March 2023 [Online] Cited 04/08/2023

 

Anonymous photographer. 'Shadwell Family' 1920

 

Anonymous photographer
Shadwell Family
1920
© Topical Press Agency, Hulton Archive, Getty Images

 

1920: a poverty-stricken family make a meal from a loaf of bread in Shadwell, traditionally an area of slum housing where the population lived in closely packed tenements.

 

Exhibition reveals East End’s history of poor housing and homelessness

Opening at Four Corners Gallery this month, Conditions of Living: Home and Homelessness in London’s East End takes a visual journey from workhouses to slums, damp tower blocks to homeless shelters, exploring how photographers have represented these conditions for over a century. It sheds light on little-known histories: the tenants’ rent strikes of the 1930s, post-war squatting, and ‘bonfire corner’, a meeting place for homeless people at Spitalfields Market for more than twenty years.

This timely exhibition draws shocking comparisons with today’s housing precarity, high rents and homelessness. From Victorian slums and the first model estates, to the mass postwar council house construction and the subsequent demolition of many tower blocks, it ends with post-Thatcherite gentrification and its impact on affordable housing.

The exhibition features new work by the artist Anthony Luvera, which addresses the rise of economic segregation in recent housing developments across Tower Hamlets, a phenomenon commonly known as ‘poor doors’. Also titled Conditions of Living, this socially  engaged artwork by Luvera is built upon extensive research into the social, political, and economic contexts behind the rise of market-driven ‘affordable’ housing provision and the state of social housing today, and is created in collaboration with a community forum of local residents who live in the buildings themselves. This new work builds upon Luvera’s twenty-year career dedicated to working collaboratively with people who have experienced homelessness, and addressing issues of housing precarity and housing justice.

Anthony Luvera says: ‘London is one of the world’s last major cities still to ban the practice of allowing property developers to build ‘poor doors’, despite proclamations by successive governments and mayors about stopping the appalling practice. My work with people experiencing homelessness began twenty years ago in Spitalfields. To be back in Tower Hamlets creating this new work about economic segregation in housing developments and the broken social housing system feels urgent, especially at a time when the costs of living crisis has sunk its claws into the lives of ordinary working people.’

Carla Mitchell, Artistic Director at Four Corners says: ‘this is a highly relevant exhibition, given the extortionate London rents which create forms of social cleansing for long established local communities. We were inspired by Four Corners’ own building, which was a Salvation Army working men’s hostel.’

Four Corners

We are a cultural centre for film and photography, based in East London for fifty years. Our exhibitions explore unknown social histories that might not otherwise be told.

Tower Hamlets Local History Library and Archives

THLHLA holds outstanding resources for the study of the history of London’s East End. Run by the London Borough of Tower Hamlets, collections cover the areas of Bethnal Green, Poplar and Stepney. Explore the changing landscape and lived experiences of individuals and communities in Tower Hamlets through original documents, images and reference books.

Press release from Four Corners

 

Edith Tudor-Hart (British born Austria, 1908-1973) 'Stepney family' 1932

 

Edith Tudor-Hart (British born Austria, 1908-1973)
Stepney family
1932
© The Estate of W. Suschitzky

 

1932: portrait of an impoverished family in Stepney. Edith Tudor-Hart was one of the most significant documentary photographers of the period. Closely affiliated with the Communist party, she recorded the conditions of the working class.

 

Edith Tudor-Hart

Edith Tudor-Hart, née Suschitzky, was one of the most significant documentary photographers working in Britain in the 1930s and 1940s. Born in Vienna, she grew up in radical Jewish circles. Edith married Alex Tudor-Hart, a British doctor, and the pair moved to England. There she worked as a documentary photographer, closely associated with the Communist Party, compiling a remarkable archive of images of working people in London and later, the south of Wales. Although still active in the 1950s, the difficulties of finding work as a woman photographer led eventually to Tudor-Hart abandoning photography altogether.

 

Bert Hardy (British, 1913-1995) 'Bombed East End' 1940

 

Bert Hardy (British, 1913-1995)
Bombed East End
1940
© Bert Hardy, Picture Post, Getty Images

 

1940: a couple carry their salvaged belongings after bomb damage to their home, photographed by photojournalist Bert Hardy, best known for his work for Picture Post

 

Bert Hardy

If one photographer sums up the spirit and sheer brilliance of the seminal British newsweekly Picture Post, it is Bert Hardy (1913-1995). Alongside Bill Brandt and Don McCullin, former Victoria & Albert curator Mark Haworth-Booth regarded Hardy as one of the three greatest British photojournalists from the genre’s Golden Age. Indeed, Hardy stands alongside Cartier-Bresson, Robert Capa and Werner Bischoff as the giants of 20th-century photography.

London born and entirely self-taught, Hardy was one of the UK’s first professionals to embrace the 35mm Leica in favour of a traditional large-format press camera. The smaller camera and faster film suited his instinctual shooting style and allowed him to consistently create something unique even in high-pressure situations. His confidence and courage enabled him to produce some of the most memorable images of the Blitz and postwar England and Europe. An inspiration to a generation of photojournalists, Hardy was often greeted as warmly by his subjects as he was by his peers – so much so one dubbed him the ‘professional Cockney’.

Anonymous. “Bert Hardy,” on the Getty Images Gallery website Nd [Online] Cited 04/08/2023

 

Monty Meth (British, 1926-2021) 'New Houses' 1951

 

Monty Meth (British, 1926-2021)
New Houses
1951
© Monty Meth, Topical Press Agency, Hulton Archive, Getty Images

 

1951: workers stand on the ruins of Trinity church in Poplar, which was destroyed during the Blitz, and overlook new housing built in the wake of slum clearances.

 

Monty Meth

Monty was born above a barber’s shop in Bethnal Green, east London, the youngest of three sons of Millie Epstein, a domestic servant, and Max Meth, a Czech Jewish immigrant who found intermittent work as a bread roundsman and tailor.

Educated at the local Mansford St Central school, Monty learned photography at the Cambridge and Bethnal Green boys’ club, which he credited with rescuing him from teenage pilfering, and at 14 went to work as a messenger for the Fleet Street picture agency Photopress, then on to the Topical Press agency. He returned after second world war service in the Navy to become a prize-winning photographer and photojournalist.

Martin Adeney. “Monty Meth obituary,” on The Guardian website Sun 28 Mar 2021 [Online] Cited 03/08/2023

 

David Granick (British, 1912-1980) 'Stifford Estate' 1961

 

David Granick (British, 1912-1980)
Stifford Estate
1961
Retouched by Chris Dorley-Brown
© Tower Hamlets Local History Library and Archives

 

1961: the now demolished Stifford Estate in Tower Hamlets, built in the late 1950s to replace slum housing, and comprised of three 17-storey tower blocks. Photographed by lifelong Stepney resident David Granick, who recorded the East End pre-gentrification.

 

David Granick

David Granick (1912-1980) was a photographer who lived in the East End his whole life. His colour slides laid untouched until 2017 when a local photographer, Chris Dorley-Brown, examined them at Tower Hamlets Local History Library & Archives. These images capture the post-war streets of Stepney, Whitechapel, Spitalfields and beyond in the warm hues of Kodachrome film at a time when black and white photography was the norm.

David Granick was born in 1912 and lived his whole life in Stepney. A Jew, a keen photographer and a long-serving member of the East London History Society, he gave lectures on various local history themes illustrated with colour slides taken by himself or his fellow members of the Stepney Camera Club. Bequeathed to Tower Hamlets Local History Library & Archives after his death in 1980, where they have been preserved ever since, these photographs show the East End on the cusp of social change.

 

 

The London East End In Colour 1960-1980 David Granick 2019 Hoxton Mini Press

 

David Granick (British, 1912-1980) 'Spitalfields Market' 1973

 

David Granick (British, 1912-1980)
Spitalfields Market
1973
Photo restoration by Chris Dorley-Brown
© Tower Hamlets Local History Library and Archives

 

David Hoffman (British, b. 1946) 'Houses Stand Empty' 1973

 

David Hoffman (British, b. 1946)
Houses Stand Empty
1973
© David Hoffman

 

Photojournalist David Hoffman has spent more than 40 years photographing the happenings on the streets of London, with a particular focus on his East End hometown, and with his lens predominantly focused on those less fortunate than most.

His subjects have included the homeless, the addicted, and the enraged, and spanned slums, shelters, and the streets, in good spirits and bad.

‘Really, my work is about oppression,’ he explains, ‘It’s not about class, but how people’s lives are constrained and shaped by society. And that’s most visible at the bottom of society. You and I are constrained, too, but in far less, and far less damaging, ways.’ Besides, he adds, ‘No one’s going to get a feature published on how the middle class is having a tough time.’

What defines his work, Hoffman says, is that ‘I’m always looking for extremes.’

Hoffman’s first photographic training came from a course at the University of York, where, with Chris Steele-Perkins, he set up a Student Union-sponsored darkroom. Steele-Perkins went on to work for Magnum Photos and become their president. In contrast, after two years Hoffman ‘slung the course in at the same time that they slung me’.

He moved back to London in 1969, to the East End in 1970, and worked ‘rubbish jobs’ to support his photography.

‘I did van driving and jobs like that. I would work to save up money, and then take time off to do photography (until my money ran out).’ A polytechnic course helped: ‘It was a poor course and taught me nothing but I had three years being supported on grants so I could really put some effort into my photography’, and squatting ‘meant that I didn’t have to spend my time working to raise the rent and could build my photography into a survivable income.’

Amy Freeborn. “David Hoffman: chaos, riots, slums and the East End,” on the Roman Road LDN website 27 November 2014 [Online] Cited 04/08/2023

 

Marketa Luskacova (Czech, b. 1944) 'Homeless men, Spitalfields' 1975

 

Marketa Luskacova (Czech, b. 1944)
Homeless men, Spitalfields
1975
© Markéta Luskačová

 

1975: homeless men in Spitalfields, photographed by the Czech documentarist Markéta Luskačová.

 

Marketa Luskacova

Marketa Luskacova’s work is marked by her own lived experiences. Themes like cultural identity and social behaviour are at the core of her candid photographs. Born in Prague in 1944 during the communist regime, Luskacova graduated from Charles University with a degree in Sociology in 1967 and studied Photography at FAMU (1967-1969). Around this time, she began to take photographs as a means to document local traditions in some of the poorest communities of Slovakia.

She moved to London in 1975, where she continued her career as a photographer. She began to document her surroundings, producing captivating portraits of everyday life in some of the least privileged areas of the city. She felt particularly drawn towards the cultural atmosphere of Brick Lane and Spitalfields street markets, where she used to buy her own groceries.

‘I was poor and I needed to do my shopping there as it was the cheapest place to buy things. I could identify with the people in Brick Lane because they were immigrants and they were in need of cheap goods. Once I had done my shopping, I would leave my bag with a stall holder while I took my photographs.’

In her series London Street Markets, Luskacova documents daily life in the city, capturing powerful and emphatic portraits of its people and their traditions and offering a glimpse into the diverse cultural fabric of London East End’s society in the seventies.

‘I don’t go to Brick Lane regularly anymore, sometimes six months pass between one visit and another … I photographed what I saw there and what I thought it was good to record, be it a face or a smile, an animal or a shoe. I believe in the evidential quality of photography, and I know that unless things are done in a visually interesting way they are not remembered.’

Anonymous. “Artist Profile: Marketa Luskacova,” on the Arts Council Collection website Nd [Online] Cited 04/08/2023

 

Tom Tom Learmonth (British, b. 1955) 'Usher Rd Bow, Tower Hamlets' 1976, Usher Rd Bow, Tower Hamlets, 1976 © Tom Learmonth

 

Tom Learmonth (British, b. 1955)
Usher Rd Bow, Tower Hamlets
1976
© Tom Learmonth

 

1976: children play on rubble on waste ground on Usher Road, Tower Hamlets.

 

Tom Learmonth

Born in Liverpool but brought up in England, Wales, India and Australia, he studied on the first BA degree in photographic arts in the UK, at the Polytechnic of Central London. “There I developed a social and political view of what photography could and should do,” he says. “My work concentrated on the community in the East End of London. After graduating I worked in community photography projects in the East End and freelanced as a photojournalist in the wide sense of the word; I wrote as well as photographed.”

 

Tom Learmonth (British, b. 1955) 'Mrs Baldwin, Mansford Street Estate, Bethnal Green' 1978

 

Tom Learmonth (British, b. 1955)
Mrs Baldwin, Mansford Street Estate, Bethnal Green
1978
© Tom Learmonth

 

1978: Mrs Baldwin on the balcony of her flat on the Mansford Street Estate, Bethnal Green. The estate of more than 700 homes was built over 20 years from 1957.

 

Andrew Testa (English, b. 1965) 'Bailiffs move along rooftops towards protesters as they evict Claremont Road on the route of the M11 motorway' 1994

 

Andrew Testa (English, b. 1965)
Bailiffs move along rooftops towards protesters as they evict Claremont Road on the route of the M11 motorway
1994
© Andrew Testa

 

1994: bailiffs move along rooftops towards protesters as they evict occupants of Claremont Road on the route of the M11 motorway, prior to the demolition of the houses.

 

Anthony Luvera (Australian, b. 1974) 'Assisted Self-Portrait of Ruben Torosyan' 2004

 

Anthony Luvera (Australian, b. 1974)
Assisted Self-Portrait of Ruben Torosyan
2004
© Anthony Luvera

 

2004: assisted self-portrait of Ruben Torosyan by Anthony Luvera. Luvera started the project in 2001, helping homeless people to document their lives and experiences.

 

Anthony Luvera

Anthony Luvera (born 1974) is an Australian artist, writer and educator, living in London. He is a socially engaged artist who works with photography on collaborative projects, which have included working with those who have experienced homelessness and LGBT+ people. Luvera is an Associate Professor of Photography at Coventry University… Luvera has worked extensively with people who have experienced homelessness. Many of these projects use his “assisted self-portrait” methodology, where the subject of the photograph, assisted by Luvera, makes and selects the pictures.

Text from the Wikipedia website

 

Photographs and Assisted Self-Portraits

Photographs

I had never wanted to photograph homeless people before. I’d read the (de)constructive writings by photo critics on ‘others’, poverty and representation. I knew about the complexities of the find-a-bum school of photography trounced by Martha Rosler. So in December 2001, when it was put to me by a friend to get involved as a photographer at Crisis Open Christmas, the annual event for homeless people in London, the invitation threw me. “I’d much prefer to see what the people I met would photograph.”

Over the following months, the conversation with my friend about photography and homelessness bounced louder in the back of my head. I became extremely interested in how homeless people have been represented and in questions about the process of representation itself. To what degree could the apparently fixed proximities between photographer, subject and camera be dismantled and reconfigured? How could a ‘subject’ become actively involved in the creation of a representation? What use, if any, would all this serve in the meanings offered in the final presentation?

I sourced 1,000 cameras and processing vouchers, and spent every day and many late nights at the following Crisis Open Christmas…

Between 25 and 40 people dropped in to each following weekly session. Around a big communal table, we gathered to look at the photos, to show and tell the stories held in the images, and to drink endless cups of tea. The sessions were high-energy, swarming with vibrant personalities. The youngest participant was 19 and the oldest was nearing 90. Different people got involved for different reasons. Some wanted to make snapshots of their special times, favourite places, friends and family. While others had ideas about art and concepts to explore with photography. I explained how to use the cameras and listened to each participant’s ambitions, encouraging everyone to simply go and do it. I never brought along photography books or showed my own photographs, nor did I tell any of the participants how or what to photograph. When looking at the photographs I asked each participant to pull out their favourites, or the images that best represented what they wanted to show. With permission I took scans of these photographs and held the negatives in a file. Release forms and licenses were provided, written especially for the project by specialist intellectual property copyright lawyers. Permission was not always given, which was always completely respected.

I never asked why anybody was homeless. Though over time stories came out with the photographs. In the four years the sessions have taken place I have worked with over 250 people. Every person I’ve met has a very different and particular story to tell. Some are entirely abject, while others are remarkable for their ordinariness. All are compelling in their own way. And while there may be commonalities between the experiences of particular individuals, not one situation of any participant could be seen as being broadly representative of the cause or experience of homelessness.

Ruben Torosyan

Ruben Torosyan left Georgia in the late 1980’s when the country was still under harsh Soviet rule. Not issued a birth certificate and unable to get a passport, Ruben was determined to get to the capitalist West to create a better life for himself. He spent over five years traveling across Europe attempting to obtain political asylum in over 15 different countries. In every place he was unsuccessful, largely for the same bureaucratic reasons, boiling down to the incredible fact that Ruben has absolutely no official way of proving who he is or where he comes from. In Spain Ruben smuggled himself on to a shipping freight container. Squished in with bottles and bags for his excrement, and packets of biscuits to eat, he travelled for 35 nights in complete darkness to get to New York. After failing to get legal rights to remain there, and escaping detainment, he struggled on the streets of Brooklyn in conditions worse than back home in Georgia. After two years, determined not to go back to Georgia, Ruben did the same shipping container trip to Ireland to get to London, where shortly after we met.

Ruben came to the sessions with a very clear idea about what he wanted to use the cameras to photograph in making his contribution to the archive; the discrepancy between what he expected London to be and what, in his experience, it actually was. Ruben’s depictions of dirty, litter strewn streets (serendipitously replete with the newspaper headline, “I Feel Used”), a naked man with mental health issues running down the road, people begging and a poor woman walking by without shoes, are for him, depictions of the filthy, hostile, brutal and ugly place that is London. Where there is “no mercy and the food is rubbish”.

Anthony Luvera. “Photographs and Assisted Self-Portraits,” in Source, Issue 47 2006 published on the Anthony Luvera website [Online] Cited 03/08/2023 (with permission of the author)

 

 

Four Corners
121 Roman Road, Bethnal Green,
London E2 0QN
Nearest tube: Bethnal Green, Central Line

Opening hours:
Tuesday to Saturday 11am – 6pm
Thursday 11am – 8pm (July and on 31 Aug)

Four Corners website

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Exhibition: ‘Louis Stettner’ at Fundación MAPFRE Recoletos Room (Madrid)

Exhibition dates: 1st June – 27th August 2023

Curator: Sally Martin Katz

 

Louis Stettner (American, 1922-2016) 'Boulevard de Clichy, Paris' [Boulevard de Clichy, París] 1951 from the exhibition 'Louis Stettner' at Fundación MAPFRE Recoletos Room (Madrid), June - August, 2023

 

Louis Stettner (American, 1922-2016)
Boulevard de Clichy, Paris [Boulevard de Clichy, París]
1951
Gelatin silver image
29.7 × 44.8cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

The (in)significant moment

Some thoughts by others on the work of Louis Stettner gleaned from curating this posting:

1/ The elegance of absolute solitude.

2/ The greatest beauty is often found in the quiet moments, in a face, a composition, a living detail.

3/ Stettner preferred to picture solitary individuals, picking them out from their social settings with his camera’s framing and timing.

4/ Stettner called his photography humanist realism.

5/ Spontaneous, of the moment, impassioned and to be thought about later

6/ Gestural skill, compositional skill, fragmented bodies, isolated.

7/ To photograph workers was an act of resistance and also homage.

8/ “His visual sensibility was so varied, so protean that it overlapped with just about every other photographer of his era who worked as he did, in the mode of lyric observation of daily life.  One could make an exhibition pairing his pictures with similar works by a wide range of great figures, among them Roy DeCarava, Willy Ronis, Louis Draper, Aaron Siskind, Walker Evans, Lisette Model, Morris Engel, Edouard Boubat, Shawn Walker, Jerome Liebling, André Kertész, W. Eugene Smith, Dorothea Lange, Beuford Smith, Robert Frank, Robert Doisneau, Sid Grossman, Henri Cartier-Bresson, Brassaï, Bill Brandt, Izis, Louis Faurer, William Klein, Weegee, and Ruth Orkin. There is something of Stettner’s work in theirs, and theirs in his.  My list is long, but it could be much longer. If we were to draw a Venn diagram of the styles of the great observational photographers of the last century, we would find Stettner at the point where they all intersect.”

David Company. “To Value What is in Front of Us. The Photography of Louis Stettner,” on the David Company website Nd [Online] Cited 18/08/2023

 

The question is, how can we do this underrated artist’s work “justice”. Justice means giving each person what he or she deserves or, in more traditional terms, giving each person his or her due. And by justice in Stettner’s case I mean, how can we value and cherish his photographs then, now and in the future… without them being seen as derivative of others but valued in and of themselves.

In this regard I believe David Campany has hit the nail on the head in his article “To Value What is in Front of Us. The Photography of Louis Stettner” which I heartily recommend you read. He observes, “Humanist realism is not a style, and not even a world view or a disposition. It is more like a reminder to value what is in front of us; to hold it, to appreciate it, to think about it, and to come back to it.”

To value what is in front of us.

Much as I asked you in the last posting about Jewish photographers in the ghettos during the Second World War to look at their photographs with an open and clear mind, to pay attention to the details, to unlearn the familiar and look afresh at the connections and tensions within and between images… then here again we must not become imbued to the familiarity of Stettner’s images because they look like a Robert Frank or a Walker Evans, but we must fully appreciate the value of what is in front of us.

While Stettner was more interested in the significant moment (rather than the decisive moment), focusing on individuals, individual / details (but then we know nothing of subject’s life other than this, perhaps significant, perhaps insignificant, moment) it is the photographers clear seeing – his awareness of the serendipity of that moment – that makes these photographs of value to him and to us. Look at those faces, look at those spaces! What do they reveal to us over time?

Stettner knew the value of what a creative photographer could achieve when taking a photograph : “The photographer gives us a record of what happened at the instant of exposure, but the creative photographer unveils for us what we did not see or could not understand.” The photographs become a revelation of what is normally hidden from view.

For me what is revealed in these photographs is the ever changing nature of the human condition over which we are charged to exercise stewardship. They make me aware of fleeting, flickering time, they make me aware of individual lives and hard work sucked in the great maul of industry, and they make me aware that we are not doing a very good job of our guardianship nor are we being a good custodian to our legacy.

Of the best photographs that he took, Louis Stettner said: “When things work out, it’s like a miracle.”

We need that miracle now for things to work out for the human race.

Dr Marcus Bunyan


Many thankx to the Fundación MAPFRE for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

With a career spanning almost eighty years, the work of Louis Stettner (New York, 1922 – Paris, 2016) incorporates, in a very personal style, the tradition of American street photography and French humanist photography. He trained at the Photo League School in New York before moving to Paris in 1947, where he developed a close relationship with Brassaï, who became his friend and mentor.

Also very directly influenced by the poetry of Walt Whitman and the social concerns of Marxism, his photographs of New York and Paris reflect the celebration of life and exaltation of the modern city so characteristic of the author of Leaves of Grass, while his images of workers in the performance of their trades propose an explicit dignification of the proletariat. With more than 180 works, this exhibition is one of the largest organised to date in Spain, offering a comprehensive thematic exploration of his extensive career.

Text from the Fundación MAPFRE website

 

 

“A photograph should always have the last word. Surrounded by silence, it should by it presence dominate all those who look at it. Even the photographer should keep quiet. The picture taken, their work done.”


Louis Stettner. “The Case for the Indestructible Image,” in British Photography, 1952

 

“An image is capable of being like life at its very best – moving us deeply without our knowing fully why.”

“In the midst of noise, dirt, smoke and the risk of accidents, they seemed to me very sensitive people, of innate humanity and with a wonderful ability of organisation and perception of immediate reality. They always made me feel welcome and comfortable […] my stay in the factories was one of the most meaningful experiences of my life…”

“I work on intuition … If something strikes me as significant, I don’t censor what’s around me. I don’t come with any ideas to impose on reality; I let reality speak to me.”

“Time is the best proof of how valuable a photograph is, or how profound the content is … The fact these photographs get more exciting with time is a good sign.”

“The photographer must recognise order and sense in the turmoil of people and places and the thousand and one things which surround them. What he selects as important depends on his own personality and his attitude to life.”

“The photographer gives us a record of what happened at the instant of exposure, but the creative photographer unveils for us what we did not see or could not understand.”


Louis Stettner

 

“Stettner has always been fully conscious that the role of the photographer is not to turn away from all reference to reality, but on the contrary to express a profound experience with it.”


Brassaï, in his introduction to Early Joys, Photographs from 1947-1972, 1987

 

 

 

Louis Stettner: el fotógrafo desconocido más conocido del mundo

Te presentamos la mayor retrospectiva que se ha realizado hasta la fecha del fotógrafo estadounidense Louis Stettner (1922-2016). Con una visión general como hilo conductor, su obra abarca multitud de temas, desde entornos urbanos casi vacíos hasta bulliciosas escenas del metro de Nueva York, la rutina de trabajadores y obreros o los paisajes montañosos del macizo francés de los Alpilles.

 

Louis Stettner (American, 1922-2016) 'Aubervilliers, France' [Aubervilliers, Francia] 1947 from the exhibition 'Louis Stettner' at Fundación MAPFRE Recoletos Room (Madrid), June - August, 2023

 

Louis Stettner (American, 1922-2016)
Aubervilliers, France [Aubervilliers, Francia]
1947
Gelatin silver image
29.3 × 23cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner was born in Brooklyn, New York in 1922 of immigrant Austrian parents. His photographic career spanned 70 years, and started at the age of thirteen with the gift of a box camera from his father and the discovery of an article by American photographer Paul Outerbridge Jr., describing the great potential of photography for interpreting the world. Throughout his teenage years, Stettner immersed himself in photography by frequenting the gallery of Alfred Stieglitz and the print room of the Metropolitan Museum of Art where he methodically worked his way through the complete history of American photography by studying original prints and back issues of the photographic journal Camera Work. After having enlisted in the army (1940-1941) and serving as a combat photographer with the US Infantry in the Pacific (1942-1945) during the Second World War, Stettner left his homeland in 1947 on a three-week trip to Paris which extended into five years. Here Stettner became an active and valued member of the local post-war photography scene, photographing the city constantly. During this time he worked as a freelance photographer for various magazines in Europe and the US and studied Photography and Cinema at the Institut des Hautes Études Cinématographiques (IDHEC) (1947-1949). In 1952 Stettner returned to the US, where he found a night job at a security company, roaming the streets by day with his camera. To supplement his income, he photographed for magazines and advertising agencies.

Anonymous text. “Louis Stettner,” on the Fifty One Gallery website Nd [Online] Cited 30/07/2023

 

Louis Stettner (American, 1922-2016) 'Concentric Circles, Construction Site, New York' [Círculos concéntricos, obra, Nueva York] 1952 from the exhibition 'Louis Stettner' at Fundación MAPFRE Recoletos Room (Madrid), June - August, 2023

 

Louis Stettner (American, 1922-2016)
Concentric Circles, Construction Site, New York [Círculos concéntricos, obra, Nueva York]
1952
Gelatin silver image
23 × 34.5 cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Manhole, Times Square, New York' [Tapa de alcantarilla, Times Square, Nueva York] 1954 from the exhibition 'Louis Stettner' at Fundación MAPFRE Recoletos Room (Madrid), June - August, 2023

 

Louis Stettner (American, 1922-2016)
Manhole, Times Square, New York [Tapa de alcantarilla, Times Square, Nueva York]
1954
Gelatin silver image
46.3 × 32.3cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Brooklyn Promenade, Brooklyn, New York' [Brooklyn Promenade, Brooklyn, Nueva York] 1954

 

Louis Stettner (American, 1922-2016)
Brooklyn Promenade, Brooklyn, New York [Brooklyn Promenade, Brooklyn, Nueva York]
1954
Gelatin silver image
29.8 × 44.8 cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Nancy Listening to Jazz, Greenwich Village, New York' [Nancy escuchando jazz, Greenwich Village, Nueva York] 1958

 

Louis Stettner (American, 1922-2016)
Nancy Listening to Jazz, Greenwich Village, New York [Nancy escuchando jazz, Greenwich Village, Nueva York]
1958
Gelatin silver image
28.6 × 20.8cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

 

This exhibition is the largest retrospective to date on American photographer Louis Stettner (1922-2016), whose work has not been given the recognition it undoubtedly deserves. Organised chronologically, it showcases more than one hundred and ninety photographs spanning his entire career, including some previously unpublished images and some of his hitherto almost unknown colour work.

His experience as a photographer in World War II profoundly conditioned his understanding of life, so present in all his photography: a firm belief in the human being. Also influenced by his literary and philosophical readings (Plato, Karl Marx and Walt Whitman, fundamentally) and by his relationship, through the Photo League, with photographers such as Sid Grossman and Weegee, who conveyed to him the importance of photography as an instrument of social change, Stettner’s work offers us, in short, a vibrant celebration of life, of man’s courage to embrace the adversities and blessings of existence to the fullest.

With this overarching vision as a common thread, Stettner’s work encompasses a multitude of subjects, from almost empty urban environments to bustling scenes of the New York subway, the routines of workers and labourers, and the mountainous landscapes of the French Alpilles massif in his later years. Throughout his career he returned frequently to many of them, especially those connected to his social commitment and his concern for the underprivileged.

Text from the Fundación MAPFRE website

 

The Project

Louis Stettner (New York, 1922 – Paris, 2016) trained at the Photo League school in New York where he studied with Sid Grossman and coincided with Weegee, who became a close friend. In Paris he met Brassaï, who became his mentor. Despite being fully immersed in the debate on historic photography for much of the 20th century, Stettner’s work never received the recognition it deserved, possibly because he was not associated with a particular style. The exhibition now presented by Fundación MAPFRE, comprising more than 190 photographs which span the artist’s entire career, aims to remedy that forgotten status and introduce Stettner to the general public, while also celebrating the work of a photographer whose images captured the poetry of everyday life.

Summary

1/ Living between New York and Paris but without ever attaching himself to one city to the detriment of the other, Stettner remained rooted in these two worlds at a time when most photographers were only affiliated with one of them. In this sense, his work involves elements of both the aesthetic of New York street photography and the lyrical humanism of the French tradition.

2/ Stettner’s work encompasses a wide range of different themes, from almost deserted urban views to bustling scenes of the New York subway, the routine of office workers’ lives, labourers engaged in their daily activities, and the mountainous landscapes of the Alpilles, France in his final period.

3/ Stettner drew on numerous sources of inspiration for his work, both artistic and literary (essentially Plato, Karl Marx and Walt Whitman). Combined with his interest in philosophy and in the social and political issues of his day which he undoubtedly reflected in his work, this makes him a remarkable and unique artist.

Biographical note

Louis Stettner (New York, 1922 – Paris, 2016) was given his first camera at the age of thirteen. Shortly after that he began to make regular visits to the Metropolitan Museum of Art where he became acquainted with the magazine Camera Work. That publication introduced him to the work of photographers such as Alfred Stieglitz, Clarence H. White and Paul Strand, who made a profound impression on him. He soon began to move in Stieglitz’s circle and it was through the Photo League that he encountered the work of Weegee, Sid Grossman, Edward Weston and Lewis Hine.

Aged eighteen, Stettner joined the army as a war photographer in the Pacific, then returned to New York where he continued working with the Photo League. In 1947 he went to Paris where he lived for the next five years, organising the first retrospective of French photography in New York, held at the Photo League Gallery in 1948. During that project he met Brassaï whom he came to consider his master and with whom he established a long-lasting friendship.

In the 1950s Stettner returned to New York where he started to work with various magazines including Life, Time, Fortune and Paris-Match, as well as to write on photography, which became a regular practice from this date onwards. In the late 1960s he started teaching at Brooklyn College, part of Long Island University. Stettner’s life-long political commitment led him to take part in anti-Vietnam War protests and he spent five weeks taking photographs in the Soviet Union at a time when this was uncommon.

Stettner gave up teaching and writing in the early 1980s and focused on a reassessment of his own work. In 1990 he returned to France where he took up painting and sculpture. In 2001 he was made a Knight of the Order of Arts and Letters by the French government and during this period embarked on one of his series in colour, entitled “Manhattan Pastoral”, which he created during his summers in New York. This was also the period of a project with a large-format camera undertaken in the Alpilles mountain range in Provence (France). Stettner died in Paris on 13 October 2016 after the closure of his exhibition Ici ailleurs at the Centre Pompidou.

KEY THEMES

The Photo League

The Photo League (1936-1951) was a New York photographers’ collective which had its origins in the German association known as the Workers Camera League. It met regularly to discuss the connections between photography and politics – without ever adopting a programmatic stance although it was technically Left wing – and to promote photography as a tool of social critique. It was in this context that Stettner met photographers such as Sid Grossman and Weegee and at the age of just twenty-two he accepted a position as the association’s youngest teacher.

A photographer-writer

The 1950s and 1960s were characterised by a certain mistrust of photographers who wrote, possibly because they appeared to be located in a position mid-way between the two disciplines. Stettner always engaged in literary activity as well as photography, writing not just about himself but also about many of his artist friends and colleagues and not only those whose work he admired. His texts were to some degree comparable to his photographs: abrupt, spontaneous and impetuous. In the 1970s he wrote a monthly column in the magazine Camera 35 published by the Photo League, initially with the title “Speaking Out” and subsequently “A Humanist View”. Although he was a prolific writer it was not until the late date of 1979 that he published one of his photographic series in the book Sur le tas, depicting men and women at work.

Walt Whitman

One of the key figures for Stettner’s work was Walt Whitman, with whom he shared the belief that it was possible to find the beauty of the world in everyday, commonplace things. Leaves of Grass almost became his Bible and he carried a copy with him at all times. In his own words: “Whitman’s faith in his fellow human beings, his grasp of the entire life cycle and death, and his cosmic vision has been contagious to me. […] celebrates men and women and is not afraid, which is perhaps one of the reasons why I have never stopped photographing in the streets, wherever human beings are.”

Workers and labourers

Stettner’s social commitment and his concern for the underprivileged led him to regularly photograph workers and labourers with the aim of showing them as authentic, dignified individuals regardless of the precarious nature of their working conditions. In his own words: “I found them amidst a grinding noise, dirt, fumes and danger of accidents, to be very sensitive, innately human with a wonderful grasp of organisation and immediate reality. They have always made me feel welcome and at ease … my time in the factories was one of the most meaningful experiences in my life.” Stettner’s workers often appear strong and proud, frequently absorbed in their thoughts and dominating the image in which they appear. They transcend the context of their activities and reveal themselves as autonomous individuals who refuse to be bowed by the harshness of their daily activities.

The exhibition

The exhibition presented by Fundación MAPFRE is the most extensive retrospective to date on the American photographer Louis Stettner (1922-2016) and is also the first on his work to be organised in Spain. Structured chronologically, it features more than 180 photographs which span the artist’s entire career, among them previously unseen images as well as part of his output in colour, which is little known at the present time.

Stettner’s experience as a photographer in World War II had a marked influence on his vision of life, which is so present in his photographic oeuvre, namely his unshakable faith in humanity. He was also influenced by his reading of literary and philosophical texts (essentially Plato, Karl Marx and Walt Whitman) and by his relationship via the Photo League with photographers such as Sid Grossman and Weegee, from whom he assimilated the importance of photography as a tool for social change. In its totality Stettner’s output represents a vibrant celebration of life, the courage of individuals when facing adversity, and the blessings of our existence.

With this vision as its guiding thread, Stettner’s photographic corpus encompasses a wide variety of themes, from almost deserted urban views to bustling scenes of the New York subway, the routine of workers’ lives, labourers engaged in their daily activities, and the mountainous landscapes of the Alpilles, France, in his final period. Over the course of his career the artist frequently returned to these subjects, particularly those associated with his social commitment and his concern for the underprivileged.

 

Louis Stettner (American, 1922-2016) 'Woman Holding Newspaper, New York' [Mujer sujetando un periódico, Nueva York] 1946

 

Louis Stettner (American, 1922-2016)
Woman Holding Newspaper, New York [Mujer sujetando un periódico, Nueva York]
1946
Gelatin silver image
34.2 × 34.6cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Early New York, 1936-1946, and Post-War Paris , 1947-1952

New York Beginnings / The Subway Series / Post-War Paris: The Empty City

Louis Stettner started to take photographs as a teenager. His earliest images include people chatting or customers in New York cafés. In 1946, following the end of World War II, he produced a series on the city’s subway which in which he photographed men and women engaged in their daily routine, going to work or returning home. Using a Rolleiflex camera, Stettner pretended to be adjusting it when he was in fact taking shots.

In July 1947 he moved to Paris with the aim of taking a course on film for a few weeks but he in fact remained for some years. His work of this period is defined by images often taken in the early hours of the morning, showing an empty city attempting to move on from the recent Nazi occupation. These photographs, taken with a large-format camera, convey a melancholy that is remote from the bustling Paris seen in the work of other photographers of the time such as Robert Doisneau. During this period Stettner met Brassaï, becoming a close friend, and was impressed by the work of Henri Cartier-Bresson. He wrote about both photographers in the magazine Camera 35 in his monthly column in which he expressed his ideas on the principal social, political and artistic ideas of the day while also using it to establish links between the European and American cultural scenes.

Brassaï on Stettner:

“Sterner has always been fully conscious that the role of the photographer is not to turn away from all reference to reality, but on the contrary to express a profound experience with it. He sees the photographer not only aware of the richness and beauty of the world but also responding to the diverse aspects of the society in which we live … No matter how passionately Louis may become involved with what is most immediate and commonplace around us, he does not allow himself to be seduced by the picturesque. Settler’s stimulant, his reestablished theme, is our natural environment, which he reveals with the utmost accuracy and the simplicity of great art. As for the people, they often move up centre stage to the social milieu around them … Often, there is pathos, sometimes anger and social comment; always they are made bigger rather smaller than life. This empathy for the most positive aspects in people pervades all his work … Perhaps the touchstone to all his photography is this magic amalgam of humanism and deep-rooted realism.”

Brassaï, introduction to Louis Sterner, Early Joys: Photographs from 1847-1972, New York, Janet Iffland, 1987.

 

Louis Stettner (American, 1922-2016) 'Subway, New York' 1946

 

Louis Stettner (American, 1922-2016)
Subway, New York
1946
Gelatin silver image
34.2 × 34.6cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Subway, New York' 1946

 

Louis Stettner (American, 1922-2016)
Subway, New York
1946
Gelatin silver image
34.2 × 34.6cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Subway, New York' 1946

 

Louis Stettner (American, 1922-2016)
Subway, New York
1946
Gelatin silver image
34.2 × 34.6cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Train Station Near Málaga, Spain' [Estación de tren cerca de Málaga, España] 1951

 

Louis Stettner (American, 1922-2016)
Train Station Near Málaga, Spain [Estación de tren cerca de Málaga, España]
1951
Gelatin silver image
30.4 × 20cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Rue d'Alésia, Paris' 1949

 

Louis Stettner (American, 1922-2016)
Rue d’Alésia, Paris
1949
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Paris' 1949

 

Louis Stettner (American, 1922-2016)
Paris
1949
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

On land or Sea: Spain, Europe, and the USA, 1949-1969

Pepe and Tony: Spanish Fishermen / Beaches and Country

Together with urban photography, Stettner was often attracted to natural locations and their inhabitants. In his travels around Europe he portrayed families relaxing on the beach, children playing in city squares and local people walking along the sunny streets of Malaga and Torremolinos. In 1956 he accompanied two Ibizan fishermen, Pepe and Tony, on their working days. These images use framings that fragment the men’s bodies, emphasising the sensation of proximity between the photographer and his subjects on the small boat. The men are summarised by a single gesture or action, giving rise to a celebration of strength and vitality. In Stettner’s photographs of activities of this type the emphasis is always on human dignity, heightened by the truncation of the framing, as is also the case with his images of agricultural labourers and city dwellers. The artist’s interest in workers and his desire to present them as authentic individuals characterises his photography and arises from his experience of observing people at work, regardless of the precarious nature of their working conditions.

 

Louis Stettner (American, 1922-2016) 'Tony, "Pepe and Tony, Spanish Fishermen", Ibiza, Spain' [Tony, "Pepe y Tony, pescadores españoles", Ibiza, España] 1956

 

Louis Stettner (American, 1922-2016)
Tony, “Pepe and Tony, Spanish Fishermen”, Ibiza, Spain [Tony, “Pepe y Tony, pescadores españoles”, Ibiza, España]
1956
Gelatin silver image
23.5 × 15.5cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Commuters, Evening Train, Penn Station, New York' [Volviendo del trabajo en el tren de la tarde, Penn Station, Nueva York] 1958

 

Louis Stettner (American, 1922-2016)
Commuters, Evening Train, Penn Station, New York [Volviendo del trabajo en el tren de la tarde, Penn Station, Nueva York]
1958
Gelatin silver image
44.5 × 29.8cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Post-War New York, 1952-1969

Penn Station / City Streets / Nancy, the Beat Generation

In the 1950s Stettner returned to New York from Paris and took photographs of the city and other parts of New York State. In his series on Penn Station (1958) he portrayed passengers on trains but on this occasion from outside the carriages, in contrast to his series on the subway of 1946 when he was located inside. He captured private, tranquil moments of solitary self-absorption amidst the public spaces of the station and the train carriages. These images reveal Stettner’s ability to focus on individuals and convey their personality and emotions. As he himself wrote, he placed great emphasis on “showing what can’t easily be seen, capturing what’s most important, enriching our perception of life.” This may explain his interest in portraying individuals engaged in different activities but alone within the urban environment: a man leaning against a lamppost who seems to be looking straight into the lens, a young girl running along the pavement, or a solitary man walking in the shadowy dusk. In order to create his series “Nancy, the Beat generation” Stettner followed a beatnik called Nancy in Greenwich Village for five days, a subject who represented a new force of energy that implied a complete cultural shift in New York of the late 1950s.

“A city is a real city when it’s for the people that live and work there … When it becomes built for tourists, it loses its soul.”

~ Louis Stettner

 

Louis Stettner (American, 1922-2016) 'Coming to America' 1951

 

Louis Stettner (American, 1922-2016)
Coming to America
1951
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Christmas Eve' 1950-1951

 

Louis Stettner (American, 1922-2016)
Christmas Eve
1950-1951
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Little Girl Running, Lower East Side' 1952

 

Louis Stettner (American, 1922-2016)
Little Girl Running, Lower East Side
1952
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Odd Man Out, Penn Station, New York' (El bit raro, Penn Station, Nueva York) 1958

 

Louis Stettner (American, 1922-2016)
Odd Man Out, Penn Station, New York (El bit raro, Penn Station, Nueva York)
1958
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Odd Man In, Penn Station, New York' (El intruso, Penn Station, Nueva New York) 1958

 

Louis Stettner (American, 1922-2016)
Odd Man In, Penn Station, New York (El intruso, Penn Station, Nueva New York)
1958
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Woman with White Glove, Penn Station, New York' [Mujer con guante blanco, Penn Station, Nueva York] 1958

 

Louis Stettner (American, 1922-2016)
Woman with White Glove, Penn Station, New York [Mujer con guante blanco, Penn Station, Nueva York]
1958
Gelatin silver image
24.8 × 23.2cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Legs-Up, Penn Station, New York' (Piernas arriba, Penn Station, Nueva New York) 1958

 

Louis Stettner (American, 1922-2016)
Legs-Up, Penn Station, New York (Piernas arriba, Penn Station, Nueva New York)
1958
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Malaga, Spain' 1963

 

Louis Stettner (American, 1922-2016)
Malaga, Spain
1963
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Dutch Farmers, Holland' 1962

 

Louis Stettner (American, 1922-2016)
Dutch Farmers, Holland
1962
From the series Workers
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Aluminum Foundry, Soviet Union' [Fundición de aluminio, Unión Soviética] 1975

 

Louis Stettner (American, 1922-2016)
Aluminum Foundry, Soviet Union [Fundición de aluminio, Unión Soviética]
1975
Gelatin silver image
33.8 × 22.5cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

The 1970s

Workers / Demonstrations / Spirit of the City

Marxist by political inclination and committed to the working class from a young age, in the 1970s Stettner’s political activism became more intense. He opposed the Vietnam War and supported the Black Panther movement. During those years he visited various factories around the world (the USA, France, the UK and the Soviet Union) to photograph workers. These are images in which once again he celebrates humanity and dignifies individuals who normally pass unnoticed. Stettner’s aim was not, however, to glorify them, nor did he focus on the machinery alongside them. He used his camera in a manner that extracts each individual in order to remove them from their industrial context, as he did in his photographs of anti-war demonstrations, although always making clear the context in which each individual moves.

Stettner was profoundly attracted to the beauty of the urban landscape and the life force of its inhabitants. This is evident in his photographs of ordinary people: couples chatting while they wait for the subway train, women sunbathing on a type of terrace while cars go past underneath them, or a mother and her son on the bus going somewhere.

Sterner was lifelong Marxist, dedicated to the cause of the proletariat and consistent in his opposition to capitalism. The 1970s saw his activism intensify: he was a supporter of the Black Panther movement, committed to racial and economic justice, and vehemently objected to the war in Vietnam. From 1971 to 1979 he wrote a monthly column in Camera 35 titled “Speaking Out,” offering his personal vision and critique of contemporary photography. Throughout the 1970s he toured factories in the United States, France, England, and the Soviet Union, photographing workers at work. Stettner avowed a “lifetime commitment” to the topic of work, producing images inextricably linked to his political engagement. His photographs do not aim to elicit pity or portray the plight of workers, nor do the attempt to glorify them. Instead, he uses his camera to depict workers in a dignified way, perhaps as they themselves would like to be seen. He celebrates their strength, individuality, and humanity. In particular, his use of tight framing extracts the workers from their industrial environment to focus on the human rather than the machine, while retaining sufficient information to provide context for his images. Likewise, his photographs of protestors and ordinary citizens of the 1970s contain a similar thread of humanism, capturing a range of raw emotions that reflect their strength and separations. For Sterner, the common people were a consistent focus of his photographic art, and he saw within them an almost heroic beauty.

Stettner on his photographs of workers:

“I was in a garment factory in New Jersey, quietly but stubbornly taking photographs of a seamstress at her machine. She was buxom, red-haired woman who had first been suspicious, then reassured, as I explained to her that I was working on a book of photographs about workers. She was working so fast, she was hardly able to look up as I spoke. Finally she was flattered and pleased by my picture-taking, and mumbled herself, “it’s about time.” Then in a tone of voice I shall never forget, full of bitterness and haunting torment of the years, she stopped her machine, stared into a dark shadowy corner of the workshop and almost shouted, “Nobody knows we’re alive!”

For the last two years I have been photographing in factories and construction sites, a study of workers at work. The subject is so immense that I did not intend to cover all aspects of the lives of the workers. Their social life and struggles are for a later project. I wanted to show not only the dignity and importance of workers and their work, but also to deal with the joys and anguish attached to productive labor. I hope that whatever I may have accomplished is seen as testimony to the fact that workers are very much alive.”

Louis Sterner, “Workers; From a Portfolio by Louis Sterner,” in World Magazine, November 23, 1974.

 

Louis Stettner (American, 1922-2016) 'Bingo Factory, Long Island City' 1972-1974

 

Louis Stettner (American, 1922-2016)
Bingo Factory, Long Island City
1972-1974
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Garment Worker, New Jersey' Nd

 

Louis Stettner (American, 1922-2016)
Garment Worker, New Jersey
Nd
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Attaching Fender, Chrysler Automobile Assembly Plant, Delaware' 1972-1974

 

Louis Stettner (American, 1922-2016)
Attaching Fender, Chrysler Automobile Assembly Plant, Delaware
1972-1974
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Worker, Bingo Factory, Long Island City' 1972-1974

 

Louis Stettner (American, 1922-2016)
Worker, Bingo Factory, Long Island City
1972-1974
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Furniture Worker, Long Island City' 1972-1974

 

Louis Stettner (American, 1922-2016)
Furniture Worker, Long Island City
1972-1974
Gelatin silver image
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Assembly Line Worker, Long Island City, New York' [Trabajadora en cadena de montaje, Nueva York] 1972-1974

 

Louis Stettner (American, 1922-2016)
Assembly Line Worker, Long Island City, New York [Trabajadora en cadena de montaje, Nueva York]
1972-1974
Gelatin silver image
31.2 × 21.1cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

“In 1974, I started going into factories to photograph workers. I was moved to do this series because people spend most of their time at work, but very few artists follow them there. I also wanted to contribute to the great American tradition of photographing labor done before me by Jacob Reiss and Lewis Hine. I also felt very strongly about working people. They produce everything around us: clothing, food, shelter, yet they were at the bottom of the ladder. Politically they had little power. Economically, they were underpaid if not exploited. It seemed as if there was very little social justice as far as workers were concerned…Yes, my Workers series is my paean of praise, a long heroic poem in homage to working and salaried people everywhere. It was as if I wanted the lyricism of Michelangelo’s Sistine Chapel brought down to earth, finding it in the everyday factory.”

Louis Stettner quoted on the Louis Stettner Estate website Nd [Online] Cited 01/08/2023

 

Louis Stettner (American, 1922-2016) 'Demonstrators on March in Support of United Farm Workers, New York' [Manifestantes en una marcha de apoyo a la Unión de Campesinos, Nueva York] 1975-1976

 

Louis Stettner (American, 1922-2016)
Demonstrators on March in Support of United Farm Workers, New York [Manifestantes en una marcha de apoyo a la Unión de Campesinos, Nueva York]
1975-1976
Gelatin silver image
33.1 × 22.2cm
Courtesy Louis Stettner Archive, Paris
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Self-Portrait, Santiago, Chile' [Autorretrato, Santiago de Chile] 2000-2001

 

Louis Stettner (American, 1922-2016)
Self-Portrait, Santiago, Chile [Autorretrato, Santiago de Chile]
2000-2001
Gelatin silver image
33.7 × 33.5cm
Cortesía Archivo Louis Stettner, París
© Louis Stettner Estate

 

From the 1980s to New Millennium

Bowery Series Portraits / Reflections of the City

Among the unique characteristics of Stettner as a photographer is the influence of literature on him and his work, particularly Walt Whitman’s Leaves of Grass which he first read aged twelve. He shared Whitman’s humanism and the belief that it is possible to find beauty in the everyday and the commonplace. As he himself acknowledged, “I started to read him when I was twelve or thirteen, and have continued to read him all my life, carrying his Leaves of Grass with me in my camera bag when photographing in the streets.” Despite living in Paris for much of his life Stettner was devoted to his native New York and regularly returned there. One the areas that most appealed to him was the Bowery, which he would walk around and where he started to photograph homeless people in the 1980s. Many of the images from this period and those he took in the 1990s in both Paris and New York are characterised in terms of composition by reflections, shadows and off-centre framings, while at the same time the artist aimed to celebrate city life in all its aspects. Stettner’s work can be seen in both poetic and photographic terms; an ode to humanity that reflects his profound empathy and generosity of spirit.

Stettner was attracted in particular to New York City’s disappearing Bowery neighbourhood, where he befriended and photographed the individuals who made up its homeless population. He saw in their faces our contemporary society “waiting to be deciphered” and a “map of humanity” to lead us forward into the future. Many of his photographs from this period are characterised compositionally by reflections, shadows, and off-kilter framing, as he sought to celebrate city life in all its aspects. Sterner embraced Whitman’s faith in his fellow human beings and his belief that “all truths wait in all things,” a conviction that drew him constantly to the streets in search of the fundamental humanity of common people. Stettner’s Whitmanesque view of the world and his profound respect and admiration for its people unifies his diverse body of work and lies at the heart of his artistic vision. His entire oeuvre can be understood in poetic as well as photographic terms, an ode to humanity that reflects his deep empathy and generosity of spirit.

New York Colour: The 2000s

While continuing to work in black and white, in the 1990s Stettner began to experiment with colour photography, both in New York and Paris, moving to the latter city permanently and living there until his death. His use of colour captures the sensory overload of the scenes while the sensation of chaos is evoked through the frequent use of an off-centre composition. In many respects Stettner returned to the same compositional strategies that he had employed in previous series. He photographed workers and ordinary people while his solitary figures particularly evoke the loneliness and alienation of city life.

Les Alpilles, France, 2013-2016

One of Stettner’s final projects centred again on a natural setting. In order to create this work, between 2013 and 2016 he made thirteen trips to the Alpilles in Provence (France) with a large-format camera. For the artist it was a “magical place” and a uniquely photogenic one due to its combination of light and shadow. As he himself said, there is “no other place where nature expresses its imagination better”. In relation to all the other natural settings that he photographed, it was only with the images of the Alpilles that Stettner achieved what he termed the “humanisation of the landscape”. In an exemplary manner these images convey the strength of the trees, twisted and contorted to resist the wind, and the intimate space of the forest’s interior. Aged ninety and no longer able to walk around the city with his camera, Stettner travelled to these mountains with his family during the summer and captured the natural world in all its beauty and splendour, qualities that reflect his state of mind and philosophical reflections at the end of his life.

The catalogue

The catalogue that accompanies the exhibition includes reproductions of all the works on display. It also features texts by the curator, Sally Martin Katz, curator of photography at the SFMOMA, by the writer, curator and university academic David Campany, and by the university professors and writers Karl Orend and James Iffland. Finally, the publication includes a selection of articles by Louis Stettner himself which were published in the American magazine Camera 35.

Text from the Fundación MAPFRE website

 

Photographs, particularly those of the kind made by Louis Stettner, show what they cannot explain. The world’s appearance – captured and organised as a picture– is preserved, factual yet poetic and elusive. Faces encountered by chance on the subway. Hats on heads thinking thoughts we shall never know, and which the photographer could not have known either. A street corner with memory longer than ours, and much more obscure. In a window display from 1951, a black cat looking mysterious and quite contemporary, as black cats in photographs always seem to do. Café tables, awaiting or recovering from coffees and conversations. A worker’s arm, taut and purposeful. Newspapers brimming with old urgencies. Figures standing, walking or running between the life before and the life after. A ray of light. A crashing wave. We can marvel at Stettner’s spontaneous and empathetic artistry, making pictures out of the almost nothing of everyday life, turning non-moments into something momentous. But photographs have a way of covering their tracks, of cutting themselves free from the life stories from which they came, but which we will never really know: the stories of those people and things photographed, and the photographer’s own story too. Story, or narrative, is what is sacrificed in the making of a still photograph. It is not a loss. What we gain is our own occasion to respond, to fill in the missing pieces for ourselves, or to enjoy what is missing. …

It is clear that across the decades, Stettner preferred to picture solitary individuals, picking them out from their social settings with his camera framing and timing. When there are two or more figures, each seems to be somewhat alone. Even protesters striking against working conditions are isolated by Stettner from the collective crowd. Not always, but often. It is not uncommon for photographers to choose subjects and to photograph them in ways that mirror or express their own internal sense of themselves and their place in the world. Indeed, it is very difficult to avoid this. Stettner was certainly no doctrinaire Marxist, and neither was he some bourgeois flâneur of the urban scene, but there is a tension in his work between the two, as there is for most left-leaning photographers. What is politically committed photography? There are no clear-cut answers, and the question is made more sensitive because the kinds of people that are attracted to becoming photographers are often empathetic outsiders, loners, even social misfits resistant to putting their camera and observation at the service of collective action. For them, the camera is both a passport to the world and a psychological shield from it. The lens and viewfinder are portals of connection but also protecting screens.

Extract from David Campany, “To Value What is in Front of Us. The Photography of Louis Sterner.” Essay commissioned for the catalogue of the retrospective exhibition Louis Stettner, Fundación MAPFRE, Spain, 2023. In Spanish and Catalan. This English version from the David Campany website [Online] Cited 01/08/2023

 

Louis Stettner (American, 1922-2016) 'Women from Texas, Fifth Avenue, New York' [Mujeres de Texas, Fifth Avenue, Nueva York] 1975

 

Louis Stettner (American, 1922-2016)
Women from Texas, Fifth Avenue, New York [Mujeres de Texas, Fifth Avenue, Nueva York]
1975
Gelatin silver image
45.1 × 30.6cm
Cortesía Archivo Louis Stettner, París
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Man out of the Shadow, New York' (Hombre fur de la sombra, Nueva York) 1980-1981

 

Louis Stettner (American, 1922-2016)
Man out of the Shadow, New York (Hombre fur de la sombra, Nueva York)
1980-1981
Gelatin silver image
Cortesía Archivo Louis Stettner, París
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Jardin du Luxembourg, Paris' [Jardin du Luxembourg, París] 1997

 

Louis Stettner (American, 1922-2016)
Jardin du Luxembourg, Paris [Jardin du Luxembourg, París]
1997
Gelatin silver image
25.2 × 25.2cm
Cortesía Archivo Louis Stettner, París
© Louis Stettner Estate

 

Louis Stettner (American, 1922-2016) 'Self-portrait' Nd

 

Louis Stettner (American, 1922-2016)
Self-portrait
Nd
Gelatin silver image
Cortesía Archivo Louis Stettner, París
© Louis Stettner Estate

 

 

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Exhibition: ‘Flashes of Memory. Photography During the Holocaust’ at the Museum für Fotografie, Berlin

Exhibition dates: 24th March – 20th August, 2023

WARNING: This posting contains images of graphic violence. Please do not view of you do not wish to see.

 

Unknown photographer. 'The child Jacob Bergman standing at the entrance to the office of the "Judenrat" Chairman, Dr. Elchanan Elkes' Ghetto Kovno, Nd from the exhibition 'Flashes of Memory. Photography During the Holocaust' at the Museum für Fotografie, Berlin, March - August, 2023

 

Unknown photographer
The child Jacob Bergman standing at the entrance to the office of the “Judenrat” Chairman, Dr. Elchanan Elkes
Ghetto Kovno, Nd
© Yad Vashem Archives

On the door: Vorsitzender des altestenrates (Chairman of the Board of Elders)

 

 

Between the foreign and the familiar

This exhibition presents photographs of Jewish ghettos under Nazi control during the Second World War. Mainly featuring photographs of the Łódź ghetto during its period of existence (December 1939 – August 1944) before its destruction, the images were taken by a variety of German and Jewish photographers.

“Tens of thousands of photos were taken in the ghettos, mostly by German photographers but also by several Jewish ones. Many of the German photographers acted in an official capacity for several different organisations of the Nazi state. Others photographed for personal objectives. The few Jewish photographers who managed to work in the ghettos did so in an official capacity for the Jewish ghetto leadership.” (Text from the Museum für Fotografie website)

Jewish photographers such as Mendel Grossman, Arie Ben Menachem and Henryk Ross were officially banned by both Jewish and German authorities from taking personal photographs, but all did so in order to “leave behind a testimony for all generations about the great tragedy unfolding before his eyes.” (Mendel Grossman) If they had of been caught, the photographers and their families would have been killed for taking them.

When the ghetto was liquidated – what a euphemism that is, with over 210,000 human beings starved to death or murdered in the extermination camps leaving only 877 in hiding when the Russians arrived – the photographers hid their precious negatives in the ground in barrels or at the bottom of a well hoping to survive and return after the war to dig up evidence of that most important aspect of life in the ghettos… the value of life and comradeship itself and the atrocities that can be enacted one human being against another. Some photographers hid in the ruins of the ghetto, escaped the city to go into hiding with the resistance, others survived the extermination camps and the death marches, still others succumbed to the genocide.

As the intelligent quotation from Bernd Huppauf observes below, what is important when viewing these photographs is that we pay attention to the details, that unlearning “the seeing of the familiar and replacing a gaze of understanding and empathy with a growing sense of the tensions, and twisted connections, between the foreign and the familiar is a prerequisite for a photo-history beyond a history of mere illustrations.”

As Huppauf says, “Repeated confirmation, through images, of the knowledge that an inhumane ideology will produce inhumane pictures offers little insight.”

Dr Marcus Bunyan

PS. I have added appropriate bibliographic and historical information to the posting where possible.


Many thankx to the Museum of Photography, Berlin for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.

 

 

“As far as the construction of a pictorial history of the war of extermination is concerned, it is mandatory not to facilitate but rather to render more difficult the reading its photographs. More often than not they are read as parts of a story of encompassing generalisations concerning the immoral and barbaric ideology of the Nazi-system. But such forgone conclusions render the reading of images sterile. As long as the answer to the question as to what they show is known in advance, they will remain silent. Repeated confirmation, through images, of the knowledge that an inhumane ideology will produce inhumane pictures offers little insight. The questions as to what these images show, what they meant for the photographers and what they mean for us are answered neither by varied references to the murderous practices of Nazi-racism nor by reference to the pathological psyche of actors as individuals. Focusing on the concreteness of details and the iconography of the pictures will make ‘visible’ what can be seen in the photos and break the blockade of silence… Unlearning the seeing of the familiar and replacing a gaze of understanding and empathy with a growing sense of the tensions, and twisted connections, between the foreign and the familiar is a prerequisite for a photo-history beyond a history of mere illustrations. The empty ritual of repetitions will only be avoided in as far as the homogenising concept of a photo-history of the Third Reich as a mirror image of Nazi ideology and practices is dissolved and replaced with perspectives capable of reflecting upon differences and specificities in the pictorial self-representation of the time and the social production of attitudes and habits, visually represented in images.”


Bernd Huppauf. Emptying the Gaze: Framing Violence through the Viewfinder, 1997, p. 7.

 

 

Installation view of the exhibition 'Flashes of Memory. Photography During the Holocaust' 2023

Installation view of the exhibition 'Flashes of Memory. Photography During the Holocaust' 2023

Installation view of the exhibition 'Flashes of Memory. Photography During the Holocaust' 2023

Installation view of the exhibition 'Flashes of Memory. Photography During the Holocaust' 2023

Installation view of the exhibition 'Flashes of Memory. Photography During the Holocaust' 2023

Installation view of the exhibition 'Flashes of Memory. Photography During the Holocaust' 2023

 

Installation view of the exhibition Flashes of Memory. Photography During the Holocaust 2023
© Staatliche Museen zu Berlin / David von Becker

 

 

Yad Vashem, the World Holocaust Remembrance Center in Jerusalem, in cooperation with the Kunstbibliothek of the Staatliche Museen zu Berlin and the Freundeskreis Yad Vashem e. V., presents the highly acclaimed exhibition Flashes of Memory. Photography During the Holocaust at Berlin’s Museum für Fotografie (Museum of Photography). Featured for the first time in Germany, the exhibition presents a critical account of visual documentation – photographs and films – created during the Holocaust by German citizens and Nazi propaganda photographers, by Jewish photographers in the ghettos, and by members of the Allied forces during liberation. The exhibition focuses a spotlight on the circumstances under which each photograph was captured. It shows how the worldview of the documenting photographer – both official and private – influenced the image captured, while emphasising the different and unique viewpoints of the Jewish photographers as direct victims of the Holocaust.

For the German Nazi regime, photography and film played a crucial role in manipulating and mobilising the masses. These forms of propaganda were an elementary part of the National Socialist ideology. Conversely, the work of Jewish photographers during the Holocaust was part of their struggle for survival – depicting the living conditions of those incarcerated in ghettos. For the Jews, unsanctioned photography in the ghetto was punishable by death. Nonetheless, it was critical for them to document the atrocities so that the truth could one day be transmitted to all of humanity.

Upon liberation, the Allies recognised the need to document what they discovered in order to, combat future denial of these atrocities, justify their enormous losses on the battlefield, and gather evidence for upcoming war crimes trials. They were guided by the desire to educate the German population in the “spirit of democratic values.”

Flashes of Memory. Photography During the Holocaust displays photographs, films and artefacts, including cameras from archives and museums in the US, Europe and Israel. The exhibition curated by Director of the Yad Vashem Museums Division Vivian Uria was first opened in Jerusalem in January 2018 for International Holocaust Remembrance Day.

Publication

An English-language as well as a German-language edition of the exhibition catalogue is available at the price of 38 € in the bookstore of the Museum für Fotografie.

Press release from the Museum für Fotografie website

 

Henryk Ross (Israeli born Poland, 1910-1991) 'Ghetto police escorting residents for deportation' 1942-1944 from the exhibition 'Flashes of Memory. Photography During the Holocaust' at the Museum für Fotografie, Berlin, March - August, 2023

 

Henryk Ross (Israeli born Poland, 1910-1991)
Ghetto police escorting residents for deportation
1942-1944
© Art Gallery of Ontario
Courtesy Museum of Fine Arts, Boston

To my knowledge this photograph is not in the exhibition

 

 

“Having an official camera, I could capture the entire tragic period in the Lodz ghetto. I did it knowing that if I were caught, my family and I would be tortured and killed.”


Henryk Ross

 

 

'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross' book cover

 

Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross
by Bernice Eisenstein (Author), Robert Jan van Pelt (Author), Michael Mitchell (Author), Eric Beck Rubin (Author), Maia-Mari Sutnik (Editor)
March 24, 2015 (Hardback)

Emotionally resonant photographs of everyday life in the Jewish Lódz Ghetto taken during WWII

From 1941 to 1944, the Polish Jewish photographer Henryk Ross (1910-1991) was a member of an official team documenting the implementation of Nazi policies in the Lódz Ghetto. Covertly, he captured on film scores of both quotidian and intimate moments of Jewish life. In 1944, he buried thousands of negatives in an attempt to save this secret record. After the war, Ross returned to Poland to retrieve them. Although some were destroyed by nature and time, many negatives survived.

This compelling volume (originally published in 2015 and now available in paperback), presents a selection of Ross’s images along with original prints and other archival material including curfew notices and newspapers. The photographs offer a startling and moving representation of one of humanity’s greatest tragedies. Striking for both their historical content and artistic quality, his photographs have a raw intimacy and emotional power that remain undiminished.

Distributed for the Art Gallery of Ontario

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Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

Pages from 'Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross'

 

Pages from Memory Unearthed: The Lodz Ghetto Photographs of Henryk Ross
by Bernice Eisenstein (Author), Robert Jan van Pelt (Author), Michael Mitchell (Author), Eric Beck Rubin (Author), Maia-Mari Sutnik (Editor)
March 24, 2015 (Hardback)

 

 

Exhibition texts

Visual documentation is one of the major factors in shaping historical awareness of the Holocaust. Alongside archival documentation of the period’s events and the research on these records, visual documentation has contributed significantly towards knowledge of the Holocaust, influenced the manner in which it has been analysed and understood, and affected the way it has been engraved in the collective memory.

The camera, with its manipulative power, has tremendous impact and far reaching influence. Although photography purports to reflect reality as it is, it is essentially an interpretation of it, since elements such as worldview, values and moral perception influence the choice of the object to be photographed as well as how it is presented. When visual documentation is also used as a historical document, its use requires attributing the greatest of importance to these components.

Different parties photographed during the Holocaust. For the Nazi German regime, the visual media played a crucial role in propaganda as a means of expression and a tool for manipulating and mobilising the masses. This kind of documentation attests to Nazi ideology and how German leaders sought to mould their image in the public eye. Conversely, Jewish photography was a component in the struggle for survival of the Jews imprisoned in the ghettos, and a manifestation of underground activity that testified to their desire to document and transmit information on the tragedy befalling their people. The Allied armies, who understood the propaganda value of photographing the camps they liberated, documented the scenes revealed to them, bringing in official photographers and encouraging soldiers to document the Nazi horrors as evidence for future war crimes trials and in an effort to re-educate the German population.

This exhibit presents a critical examination of documentation through the camera lens, focusing on the circumstances of the photograph and the worldview of the photographer, while referring to the Jewish photographers’ different and unique viewpoints as direct victims of the Holocaust.

All items on display are replicas of the originals, except the cameras. The exhibition is curated by Vivian Uria, Director of the Yad Vashem Museums Division.

Political photography and filming in Nazi Germany

In the years following World War I, photography became a widespread pastime in Germany, both professionally and as a hobby. The Nazi Party was greatly aware of the importance of visual media as a propaganda and recruitment tool. As a result, this sector was developed vigorously after its rise to power. The Nazification (the process whereby the Nazi regime took over aspects of German life) of photography was first expressed in official photography, which served its communications efforts, the movie industry, and government institutions. Nazification was also significant in amateur photography, with the Party extending its patronage to photography clubs and periodicals. These processes were clearly reflected in the representation of the Jews in antisemitic propaganda and their increased persecution as documented by private photography.

“Today, many millions in many countries read [them] in the papers… hear them on the radio… and see them illustrated in pictures broadcast via the most modern technical means over continents and oceans to the great news agencies, or in innumerable copies in weekly news digests in movie theatres across the globe. Thereby public opinion is created.” Joseph Goebbels, “PK,” Das Reich, no.20, May 18, 1941, p. 2

Two Viewpoints on Photography in the Ghettos

The first ghettos were established in German-occupied Poland at the end of 1939. During 1940, their number grew rapidly. Most ghettos were created as a temporary and haphazard way to isolate the Jews from their surroundings. However, the majority eventually became the permanent residence for hundreds of thousands of Jews.

Tens of thousands of photos were taken in the ghettos, mostly by German photographers but also by several Jewish ones. Many of the German photographers acted in an official capacity for several different organisations of the Nazi state. Others photographed for personal objectives. The few Jewish photographers who managed to work in the ghettos did so in an official capacity for the Jewish ghetto leadership.

However, both by German and Jewish photographers, the borders between official and private photography were oftentimes blurred. The bias in German official photography was clear, and aimed at conveying various propaganda messages. In contrast, Jewish photography was carried out for the most part as a survival strategy vis-à-vis the Germans, with the goal of documenting and displaying a more realistic view of life in the ghetto.

Liberation of the Camps – Function and Distribution

Visual documentation played a central role for the Allied nations in revealing Nazi persecution, as well as displaying their own moral superiority visà-vis the fascist enemy. The Soviets were the first to liberate the concentration camps. Since private photography was almost nonexistent in the USSR during the war, visual evidence of liberation by Soviet forces remained in the hands of the official photographers. In contrast, the British and Americans encouraged their troops to engage in private photography in the liberated camps, as part of the effort to disclose Nazi crimes to the public as widely as possible. Another important consideration was the collection of visual documentation for trials of German war criminals, which the Allies planned to hold after the war.

To a great extent, liberation photos and films, including those that were staged, molded the collective and visual memory of the Holocaust for generations to come.

Text from the Museum für Fotografie website

 

Unknown photographer. 'Pnina Schinzon and Abraham Tory in the ghetto Kovno' December 1943 from the exhibition 'Flashes of Memory. Photography During the Holocaust' at the Museum für Fotografie, Berlin, March - August, 2023

 

Unknown photographer
Abraham Tory and Pnina Schinzon in the ghetto Kovno
December 1943
© Yad Vashem Archives

 

Pnina Tory (née Oshpitz), born in 1930 in Lithuania, describes her family; moving to and living in Kaunas when the war began, at which point her entire family was taken to jail for three days; the death of her first husband, Pinchas Sheinzon, at the Seventh Fort; entering the Kaunas ghetto with her daughter, Shulamit; assisting Avraham Tory, who was keeping a diary of life in the ghetto, by hiding the pages of the diary and taking dictation from him when he was too tired to write; marrying Avraham on August 10, 1944; going into hiding with Avraham and Shulamit; escaping with her daughter and husband in March 1945 and settling in Budapest, Hungary; sneaking into Italy, where she stayed for two years, with the help of a Palestinian Jewish Brigade; and immigrating to Palestine with Avraham and Shulamit on October 17, 1947.

Anonymous text. “Oral history interview with Pnina Tory,” on the United States Holocaust Memorial Museum website [Online] Cited 21/06/2023

 

Aryeh Ben-Menachem (Israeli born Poland, 1922-2006) 'Łódź ghetto photographer Mendel Grossman clandestinely photographing the deportation of Jews from the Łódź ghetto, the photo was taken by Grossman's assistant, Aryeh Ben-Menachem' Nd

 

Aryeh Ben-Menachem (Israeli born Poland, 1922-2006)
Łódź ghetto photographer Mendel Grossman clandestinely photographing the deportation of Jews from the Łódź ghetto, the photo was taken by Grossman’s assistant, Aryeh Ben-Menachem
Nd
© Yad Vashem Archives

 

Arie Ben Menachem collaborated with Mendel Grossman, photographing, developing and distributing photos. During the Great Szpera, Grossman was obliged by the German authorities to photograph the corpses of Jews murdered in the streets for identification purposes – Menachem helped him in this by numbering the cartons in which the corpses were packed. In 1943, he created his own photo album with collages, using Grossman’s photos and an ironic commentary on the pages of the album in order to show the cruelty of the ghetto. In it, he described hunger, poverty and deportations.

In 1944, Menachem together with his family and the album were transported to the Auschwitz-Birkenau concentration camp, where the album was taken from him and, thanks to the activities of the underground, he was to find himself in Kraków. After arriving in Auschwitz, Menachem’s mother, Hinda, was murdered. Arie Ben Menachem and his father were then transported to Groß-Rosen and to the Flossenburg camp, where Menachem’s father died during the death march. He himself survived, rescued by the American army, and after a few months in the hospital, in 1945 he made his way through Italy through Italy to Palestine, where he lived in the kibbutz Bet She’an, changed his name from Princ to Menachem, in order to commemorate his father and because of to the fact that one of the SS men in the Flossenburg camp had a dog whose name was Princ, and that he also married Ewa Bialer, whom he met in the ghetto. … In 1946, an album of Menachem was published by the Central Jewish Historical Commission, although the original of the album has not been found. After being liberated from captivity, Menachem began documenting the history of the Łódź ghetto, translated the “Kronika Getta Łódzkiego” into Hebrew and collaborated on the publication of the “Encyclopaedia of the Righteous Among the Nations” by Yad Vashem. He was also involved in cooperation with the District Commission for the Investigation of Crimes against the Polish Nation and was a member of the Union of Lodz residents in Israel, based in Tel Aviv. He was one of the experts on the history of the Łódź ghetto, having extensive library collections on the Litzmannstadt Ghetto and the Holocaust.

Text translated from the Polish Wikipedia website

 

Łódź Ghetto

The Łódź Ghetto or Litzmannstadt Ghetto (after the Nazi German name for Łódź) was a Nazi ghetto established by the German authorities for Polish Jews and Roma following the Invasion of Poland. It was the second-largest ghetto in all of German-occupied Europe after the Warsaw Ghetto. Situated in the city of Łódź, and originally intended as a preliminary step upon a more extensive plan of creating the Judenfrei province of Warthegau, the ghetto was transformed into a major industrial centre, manufacturing war supplies for Nazi Germany and especially for the Wehrmacht. The number of people incarcerated in it was increased further by the Jews deported from Nazi-controlled territories.

On 30 April 1940, when the gates closed on the ghetto, it housed 163,777 residents. Because of its remarkable productivity, the ghetto managed to survive until August 1944. In the first two years, it absorbed almost 20,000 Jews from liquidated ghettos in nearby Polish towns and villages, as well as 20,000 more from the rest of German-occupied Europe. After the wave of deportations to Chełmno extermination camp beginning in early 1942, and in spite of a stark reversal of fortune, the Germans persisted in eradicating the ghetto: they transported the remaining population to Auschwitz and Chełmno extermination camps, where most were murdered upon arrival. It was the last ghetto in occupied Poland to be liquidated. A total of 210,000 Jews passed through it; but only 877 remained hidden when the Soviets arrived. About 10,000 Jewish residents of Łódź, who used to live there before the invasion of Poland, survived the Holocaust elsewhere.

Text from the Wikipedia website

 

Mendel Grossman (Polish, 1913-1945) 'Children on Łódź ghetto street' Nd

 

Mendel Grossman (Polish, 1913-1945)
Children on Łódź ghetto street
Nd
© Yad Vashem Archives

 

 

“Mendel takes out his camera. No more flowers, clouds, natures, stills, or landscapes. Amid the horror all around him he has found his destiny: to photograph and leave behind a testimony for all generations about the great tragedy unfolding before his eyes.”


Mendel Grossman, With a Camera in the Ghetto (Lochamei HaGeta’ot: Ghetto Fighters’ House and HaKibbutz Hameuchad Publishing House, 1970), p. 101 (Hebrew).

 

 

In the Lodz ghetto, thousands of photographs managed to survive and, in surviving, to commemorate the lives and deaths of the Jews there. Mendel Grossman was already a photographer when the ghetto was sealed in May, 1940, though previously he had photographed beauty and movement. He managed to get a job with the Department of Statistics in the ghetto, photographing “official” subjects such as employees of ghetto factories for the pictures on their work permits, and products made in the ghetto workshops for purposes of attracting German clients. Grossman’s job was the perfect camouflage for his true intention: to secretly record the terrible conditions in the Lodz Ghetto, and the suffering of the Jews there, for posterity. Grossman photographed, as well, the brutality of the Germans. His photography can be said to be photographic commemoration, as well as a form of resistance.

Grossman was strictly forbidden by Chaim Rumkowski, the head of the Lodz Judenrat, to take pictures in the ghetto. On December 8, 1941, Rumkowski wrote to Grossman, “I inform you herewith that you are not allowed to work in your profession for private purposes… Your photographic work is confined only to the activity in the department in which you are employed. You are therefore strictly prohibited to do any photographic work.” Much more threatening were the German prohibitions. As the pictures he took – including public executions, deportations to the death camp at Chelmno, and the bloating and misery of the ghetto inhabitants – were damning evidence against the Germans, Grossman could have been killed for taking them. Yet, despite pleas by his family and friends to stop endangering himself, Grossman continued to photograph what he saw in the Lodz ghetto. However, to fool the Germans and the police, he took his pictures in secret. Grossman slashed open the pockets of his coat, and kept his hands hidden inside them. His camera stayed underneath the coat, suspended by a strap around his neck. From his pockets, Grossman was able to manipulate the camera, aim, open his coat slightly, and snap the photographs. In this fashion, he accumulated thousands of pictures that tell us what life was like in the Lodz ghetto.

Grossman caught on film the deportations of the Lodz Jews to their deaths at Chelmno – he photographed people writing their last notes to their families, and children waiting behind chain-link fences to be taken to an unknown destination during the “Sperre”, the horrifying deportation in September, 1942 where almost all the children under ten years old were taken from the ghetto, and later murdered at Chelmno. …

Perhaps Grossman’s most successful photographic record was the one he made of his family. During the four years of the ghetto’s existence, Grossman lived together with his parents, two sisters, brother-in-law and little nephew, Yankush, in a crowded apartment. He watched and photographed his family as they carried on their day-to-day lives, waiting in never-ending lines for whatever food was being distributed, wolfing the food down first at the table, and then later, in bed under blankets, because the cold was so brutal (and perhaps the table had been burned for heat). As he carefully watched his family through the eye of his camera, he saw them slowly fading away. The many pictures he took of his family’s step-by-step deterioration created a horrifying photographic record typical of many other families in the ghetto. Looking at these pictures, the love and tenderness he felt towards his family members is evident. Grossman’s brother-in-law was the first in the family to die, on a rainy day after he came home from work. He dropped dead of starvation and exhaustion, wearing the same shabby clothes and wooden clogs in which Grossman had photographed him previously, gulping down soup. His father, emaciated and wrapped in a tallit, died as his son stood at his deathbed with his camera, recording his last moments. His mother, also photographed, died of starvation.

Grossman’s sadness is perhaps most palpable as we watch his the deterioration of his sister’s little son Yakov (Yankush) Freitag, a beautiful little boy. In the first pictures, a smile plays on his face as he helps his mother with her many chores, including waiting on infinite lines to bring home food. He was, no doubt, a curious child with an impish smile, well-tended by his mother. Ultimately, however, ghetto life reduced him to a sallow, blank-faced boy, robbed of his childhood and his natural inquisitiveness, deadened somehow. The contrast between the picture where, his eyes closed in delight, Yankush anticipates eating a single cherry brought to him by his uncle, “God knows from where, because nothing of the sort could have been found in the ghetto,” and that in which he is pictured sucking on a frozen carrot typical of the spoiled food available in the Lodz ghetto, his eyes full of pain and his hands swollen from the cold, are emblematic of the fate of Jewish children in the ghetto.

The story of Grossman’s family was typical of Jewish families in the Lodz ghetto, where over 20% of the population was killed by starvation. Grossman, by intensively photographing his loved ones, created a record of his family’s, and the ghetto’s, slow and ineluctable march toward death.

Grossman hid over ten thousand negatives in round tin cans – he gave many of the pictures away to whoever wanted them. He emphasized again and again in conversations with friends that he expected the negatives to reach Israel and to be exhibited as testimony of what took place in the ghetto, proof of this great crime. As the ghetto was being liquidated, he hid the tin cans in a wooden crate in a hollow space he made under the windowsill in his apartment. They were found by Grossman’s sister, Fajge, after the war ended, after Grossman himself had died at the age of 32 on a death march. All ten thousand negatives were indeed sent to Israel, to Kibbutz Nitzanim. However, when the Kibbutz fell into Egyptian hands during the War of Independence, the treasure was lost. Only the prints distributed by Grossman, and some hidden by his friend Nachman Zonabend at the bottom of a well in the ghetto, survived.

Sheryl Silver Ochayon. “Who Took The Pictures?” on the Yad Vashem website Nd [Online] Cited 13/06/2023

 

Mendel Grossman 'My Secret Camera' book cover

 

My Secret Camera
Gulliver Books, Hardcover – April 1, 2000
Photographs by Mendel Grossman (Photographer), text by Frank Dabba Smith (Author)

 

In 1940 as Nazi troops rolled across Europe, countless Jewish families were forced from their homes into isolated ghettos, labor and concentration camps. In the Lodz Ghetto in Poland, Mendel Grossman refused to surrender to the suffering around him, secretly taking thousands of heartrending photographs documenting the hardship and the struggle for survival woven through the daily lives of the people imprisoned with him. Someday, he hoped, the world would learn the truth. My Secret Camera is his legacy.

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Unknown photographer Łódź ghetto photographer. 'Mendel Grossman in his laboratory in the ghetto' Nd

 

Unknown photographer
Łódź ghetto photographer Mendel Grossman in his laboratory in the ghetto
Nd
© Yad Vashem Archives

 

Cropped photograph of Łódź ghetto photographer Mendel Grossman pasted on a page of one of the albums prepared by the Department of Statistics for the "Judenrat" (Jewish Council)

 

Cropped photograph of Łódź ghetto photographer Mendel Grossman pasted on a page of one of the albums prepared by the Department of Statistics for the “Judenrat” (Jewish Council)
© Yad Vashem Archives

 

Zvi Kadushin (Lithuanian Jewish, 1910-1997) 'Jews collecting potatoes in the ghetto Kovno' September 1943

 

Zvi Kadushin (Lithuanian Jewish, 1910-1997)
Jews collecting potatoes in the ghetto Kovno
September 1943
© Yad Vashem Archives

 

George Kadish, born Zvi (Hirsh) Kadushin (1910 – September 1997), was a Lithuanian Jewish photographer who documented life in the Kovno Ghetto during the Holocaust, the period of the Nazi German genocide against Jews.

Prior to World War II he was a mathematics, science and electronics teacher at a Hebrew High School in Kovno, Lithuania.

As a hobby, Kadish was a photographer. He was skilled at making home-made cameras. During the period of Nazi control of Lithuania (along with indigenous Lithuanian collaborators) he successfully photographed various scenes of life and its difficulties in the ghetto in clandestine circumstances. Kadish constructed cameras by which he could photograph through the buttonhole of his coat or over a window sill. He was able to photograph sensitive scenes that would attract the ire of Nazis or collaborators, such as scenes of people gathered for forced labor, burning of the ghetto, and deportations.

Text from the Wikipedia website

 

In the Kovno Ghetto

The Kovno ghetto had two parts, called the “small” and “large” ghetto, separated by Paneriu Street. Each ghetto was enclosed by barbed wire and closely guarded. Both were overcrowded, with each person allocated less than ten square feet of living space. The Germans continually reduced the ghetto’s size, forcing Jews to relocate several times. The Germans destroyed the small ghetto on October 4, 1941, and killed almost all of its inhabitants at the Ninth Fort. Later that same month, on October 29, 1941, the Germans staged what became known as the “Great Action.” In a single day, they shot 9,200 Jews at the Ninth Fort.

Kadish took every opportunity possible to document day-to-day life in the Kovno ghetto and, after his escape in 1944, the ghetto’s final days. The results constitute one of the most significant photographic records of ghetto life during the Holocaust era. Photographing life in the Kovno ghetto was an extremely risky venture. The Germans strictly prohibited it, and as with all defiant acts, they did not hesitate to murder offenders.

Acquiring and developing film secretly outside the ghetto were just as perilous as using hidden cameras inside. Kadish received orders to work as an engineer repairing x-ray machines for the German occupation forces in the city of Kovno. Once in the city, he discovered opportunities to barter for film and other necessary supplies. He developed his negatives at the German military hospital, using the same chemicals he used to develop x-ray film, and succeeded in smuggling them out in sets of crutches.

The subjects of Kadish’s photographic portraits were varied, but he seemed especially interested in capturing the reality of the ghetto’s daily life. In June 1941, witnessing the brutality of the initial pogroms, he photographed the Yiddish word Nekoma (“Revenge”) found scrawled in blood on the door of a murdered Jew’s apartment.

Camera in hand, or whenever necessary, placed to record subjects through a buttonhole of his overcoat, he photographed Jews humiliated and tormented by Lithuanian and German guards in search for smuggled food, Jews dragging their belongings from one place to another on sleds or carts, Jews concentrated in forced work brigades, and so forth. Kadish also recorded the new regimen of regulated daily activities at the Ältestenrat’s (as the Jewish council in Kovno was known) food gardens and in schools, orphanages, and workshops. In addition to depicting the severe conditions of ghetto life, he had an insider’s eye for portraiture, the desolation of deserted streets, and the intimacy of informal, improvised gatherings.

Among Kadish’s last photographs from inside the ghetto are those recording the deportation of ghetto prisoners to work camps in Estonia. In July 1944, after escaping from the ghetto, across the river, he photographed the ghetto’s liquidation. Once the Germans fled, he returned to photograph the ghetto in ruins and the small groups who had survived the final days in hiding.

Saving the Collection

Kadish recognised early on the danger of losing his precious collection. He enlisted the assistance of Yehuda Zupowitz, a high-ranking officer in the ghetto’s Jewish police, to help hide his negatives and prints. Zupowitz never revealed his knowledge of Kadish’s work or the location of his collection, even during the “Police Action” of March 27, 1944, when Zupowitz was tortured and killed at the Ninth Fort prison. Kadish retrieved his collection of photographic negatives upon his return to the destroyed ghetto.

After Germany’s surrender on May 8, 1945, Kadish left Lithuania for Germany with his extraordinary documentary trove. In the American zone of occupied Germany, he mounted exhibitions of his photographs for survivors residing in displaced persons camps. Since then, several museums, including New York’s Jewish Museum, have formally exhibited his work.

United States Holocaust Memorial Museum, Washington, DC. “George Kadish,” on the United States Holocaust Memorial Museum website Nd [Online] Cited 13/06/2023

 

The Kovno Ghetto was a ghetto established by Nazi Germany to hold the Lithuanian Jews of Kaunas during the Holocaust. At its peak, the ghetto held 29,000 people, most of whom were later sent to concentration and extermination camps, or were shot at the Ninth Fort. About 500 Jews escaped from work details and directly from the ghetto, and joined Jewish & Soviet partisan forces in the distant forests of southeast Lithuania and Belarus. …

Resistance

Throughout the years of hardship and horror, the Jewish community in Kovno documented its story in secret archives, diaries, drawings and photographs. Many of these artefacts lay buried in the ground when the ghetto was destroyed. Discovered after the war, these few written remnants of a once thriving community provide evidence of the Jewish community’s defiance, oppression, resistance, and death. George Kadish (Hirsh Kadushin), for example, secretly photographed the trials of daily life within the ghetto with a hidden camera through the buttonhole of his overcoat.

The Kovno ghetto had several Jewish resistance groups. The resistance acquired arms, developed secret training areas in the ghetto, and established contact with Soviet partisans in the forests around Kovno.

In 1943, the General Jewish Fighting Organization (Yidishe Algemeyne Kamfs Organizatsye) was established, uniting the major resistance groups in the ghetto. Under this organisation’s direction, some 300 ghetto fighters escaped from the Kovno ghetto to join Jewish partisan groups. About 70 died in action.

The Jewish council in Kovno actively supported the ghetto underground. Moreover, a number of the ghetto’s Jewish police participated in resistance activities. The Germans executed 34 members of the Jewish police for refusing to reveal specially constructed hiding places used by Jews in the ghetto.

Text from the Wikipedia website

 

Unknown photographer. 'Der Stürmer display case in a rural area of Germany before World War II' Nd

 

Unknown photographer
Der Stürmer display case in a rural area of Germany before World War II
Nd
© Yad Vashem Archives

 

Der Stürmer (pronounced [deːɐ̯ ˈʃtʏʁmɐ]; literally, “The Stormer / Attacker / Striker”) was a weekly German tabloid-format newspaper published from 1923 to the end of World War II by Julius Streicher, the Gauleiter of Franconia, with brief suspensions in publication due to legal difficulties. It was a significant part of Nazi propaganda, and was virulently anti-Semitic. The paper was not an official publication of the Nazi Party, but was published privately by Streicher. For this reason, the paper did not display the Nazi Party swastika in its logo. …

Most of the paper’s readers were young people, and people from the lowest strata of German society. Copies of Der Stürmer were displayed in prominent red Stürmerkästen (display boxes) throughout the Reich. As well as advertising the publication, the cases also allowed its articles to reach those readers who either did not have time to buy and read a newspaper in depth, or could not afford the expense. In 1927, Der Stürmer sold about 27,000 copies every week. By 1935, its circulation had increased to around 480,000.

Text from the Wikipedia website

 

Heinrich Hoffmann (German, 1885-1957). 'The Nazi Party's official photographer and Adolf Hitler's personal photographer, sitting to Hitler's right during a boat ride on the Rhine River' Bad Godesberg 1933

 

Heinrich Hoffmann (German, 1885-1957)
The Nazi Party’s official photographer and Adolf Hitler’s personal photographer, sitting to Hitler’s right during a boat ride on the Rhine River
Bad Godesberg 1933
© Yad Vashem Archives

 

Heinrich Hoffmann (12 September 1885 – 15 December 1957) was Adolf Hitler’s official photographer, and a Nazi politician and publisher, who was a member of Hitler’s intimate circle. Hoffmann’s photographs were a significant part of Hitler’s propaganda campaign to present himself and the Nazi Party as a significant mass phenomenon. He received royalties from all uses of Hitler’s image, even on postage stamps, which made him a millionaire over the course of Hitler’s rule. After the Second World War he was tried and sentenced to 10 years in prison for war profiteering. He was classified by the Allies’ Art Looting Investigators to be a “major offender” in Nazi art plundering of Jews, as both art dealer and collector and his art collection, which contained many artworks looted from Jews, was ordered confiscated by the Allies. Hoffmann’s sentence was reduced to 4 years on appeal. In 1956, the Bavarian State ordered all art under its control and formerly possessed by Hoffmann to be returned to him.

Text from the Wikipedia website

 

Unknown photographer. 'US Army cameraman and photographer at the Ohrdruf concentration camp after its liberation' April 1945

 

Unknown photographer
US Army cameraman and photographer at the Ohrdruf concentration camp after its liberation
April 1945
© Yad Vashem Archives

 

Ohrdruf was a German forced labor and concentration camp located near Ohrdruf, south of Gotha, in Thuringia, Germany. It was part of the Buchenwald concentration camp network. …

As the American troops advanced towards Ohrdruf, the SS began evacuating almost all prisoners on death marches to Buchenwald on April 1. During these marches, SS, Volkssturm, and members of the Hitler Youth killed an estimated 1,000 prisoners. Mass graves were re-opened and SS men tried to burn the corpses. The SS guards killed many of the remaining prisoners in the Nordlager that were deemed too ill to walk to the railcars. After luring them to the parade ground, claiming that they were to be fed, the SS shot them and left their corpses lying in the open.

In addition to those killed on the death marches, an estimated 3,000 inmates died from exhaustion or were murdered inside the camp. Together with those worked to death here but moved elsewhere to die, estimates of the total number of victims are around 7,000.

Liberation

Ohrdruf was liberated on April 4, 1945, by the 4th Armored Division, led by Brigadier General Joseph F. H. Cutrona, and the 89th Infantry Division. It was the first Nazi concentration camp liberated by the U.S. Army.

When the soldiers of the 4th Armored Division entered the camp, they discovered piles of bodies, some covered with lime, and others partially incinerated on pyres. The ghastly nature of their discovery led General Dwight D. Eisenhower, Supreme Commander of the Allied Forces in Europe, to visit the camp on April 12, with Generals George S. Patton and Omar Bradley. After his visit, Eisenhower cabled General George C. Marshall, the head of the Joint Chiefs of Staff in Washington, describing his trip to Ohrdruf:

… the most interesting – although horrible – sight that I encountered during the trip was a visit to a German internment camp near Gotha. The things I saw beggar description. While I was touring the camp I encountered three men who had been inmates and by one ruse or another had made their escape. I interviewed them through an interpreter. The visual evidence and the verbal testimony of starvation, cruelty and bestiality were so overpowering as to leave me a bit sick. In one room, where they were piled up twenty or thirty naked men, killed by starvation, George Patton would not even enter. He said that he would get sick if he did so. I made the visit deliberately, in order to be in a position to give first-hand evidence of these things if ever, in the future, there develops a tendency to charge these allegations merely to ‘propaganda.’


At Ohrdruf concentration camp, 4th Armored Division soldier David Cohen said: “We walked into a shed and the bodies were piled up like wood. There are no words to describe it.” He said the smell was overpowering and unforgettable.

Seeing the Nazi crimes committed at Ohrdruf made a powerful impact on Eisenhower, and he wanted the world to know what happened in the concentration camps. On April 19, 1945, he again cabled Marshall with a request to bring members of Congress and journalists to the newly liberated camps so that they could bring the horrible truth about German Nazi atrocities to the American public. That same day, Marshall received permission from the Secretary of War, Henry Lewis Stimson, and President Harry S. Truman for these delegations to visit the liberated camps.

Ohrdruf had also made a powerful impression on Patton, who described it as “one of the most appalling sights that I have ever seen.”

Text from the Wikipedia website

 

Unknown photographer. 'Display panel with photographs of the liberation of the concentration camps during a session of the International Court in Nuremberg' 1946

 

Unknown photographer
Display panel with photographs of the liberation of the concentration camps during a session of the International Court in Nuremberg
1946
© Yad Vashem Archives

 

Rüdiger Halt (German) (designer) Leni Riefenstahl (German, (photographer) 'Die Götter des Stadions' (The Gods of the Stadium) 1938

 

Rüdiger Halt (German) (designer)
Leni Riefenstahl (German, (photographer)
Die Götter des Stadions (The Gods of the Stadium)
1938
Offset lithographic film poster for the film Olympia printed on off-white paper, and adhered to a white linen backing
Height: 35.250 inches (89.535cm)
Width: 25.250 inches (64.135cm)

 

Poster for the German propaganda sports film, “Olympia” (The Gods of the Stadium), about the 1936 Summer Olympics held in Berlin, released in April, 1938. The poster features a photographic image of German Olympic athlete Erwin Huber in a discus throwing stance. Huber participated in the 1928 and the 1936 games. The poster image is reproduced from a scene in the opening of the film. The stance is reminiscent of the Discobolus, an ancient Greek statue of a discus thrower, which symbolises the Olympics and the athletic ideal. Nazi authorities used the games to promote an image of a new, strong, and united Germany to foreign spectators and journalists while masking the regime’s targeting of Jews and Roma (Gypsies), as well as Germany’s growing militarism. Germany fielded the largest team, 348 athletes, and won the most medals. The games were used to promote the myth of “Aryan” racial superiority, physical prowess, and symbolise that “Aryan” culture was the rightful heir of classical antiquity. Leni Riefenstahl, who directed “Triumph des Willens” (“Triumph of the Will”), shot at the 1934 Nuremberg Rally, was commissioned by the Nazis to produce a film about the Berlin games, which would also promote all these ideals. Riefenstahl made two films, “Olympia Part I: Festival of the Nations” and “Part II: Festival of Beauty” and combined them to create “Olympia.” Riefenstahl’s work pioneered numerous cinematographic techniques and won Best Foreign Film honours at the Venice Film Festival and a special award from the International Olympic Committee (IOC) for depicting the joy of sport.

Anonymous. “Poster for the Lenie Riefenstahl film, Olympia, about the 1936 Olympics,” on the United States Holocaust Memorial Museum website Nd [Online] Cited 13/06/2023

 

'Flashes of Memory' exhibition poster

 

Flashes of Memory. Photography During the Holocaust exhibition poster

 

 

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