Unknown photographer (Australian) Port Arthur, Tasmania 1891 Albumen photograph 34.5 x 22.2cm
In memory of all those that lost their lives 20 years ago today at Port Arthur, Tasmania.
This albumen photograph of Port Arthur, Tasmania was taken in 1891 by an unknown photographer. I have scanned and lightly cleaned the image. The photograph is one that is possibly not known before of this place.
Looking down on St. David’s Anglican Church with Mason Cove in the distance, with rowing boats in the river and sailing boats hidden at left behind the trees.
In front of the church a man and boy pose for the camera, the man with his hands on his hips head topped with pork pie hat, the boy wearing an oversized hat, possibly a boater, with his hands hanging limply by his side.
To the left, washing hangs on the line to dry with, behind, weeping willows and an ornamental, circular stone fountain in the middle of a sparse garden paddock.
To the right is Settlement Road with The Commandant’s Garden in the distance.
A memory of a different time and place.
Dr Marcus Bunyan
Many thankx to Nick Henderson for allowing me to scan this wonderful image.
Roger Ballen (South African born America, b. 1950) Caged 2011 Image courtesy of the artist and Stills Gallery
Taken as a whole, the artist Roger Ballen’s body of work is exceptionally strong. From his early documentary series Dorps (1986) and Platteland (1996) which featured alienated and poverty poverty stricken whites in South Africa struggling with their place in the world after Apartheid; through my favourite series Outland (2001), Shadow Chamber (2005) and Boarding House (2009) which portrayed down and out whites on the fringe of South African society in a surrealist, performative art; to the more recent Animal Abstraction (2011), I Fink U Freeky (2013) and Asylum of the Birds (2014) … through each of these series you can trace the development of this preternatural artist, whose work seems to exist almost beyond nature itself.
The move from documentary photographer to director / collaborator / actor / observer was critical to the development of Ballen’s art. As the text on the Outland web page on Roger Ballen’s website states, “Where previously his pictures, however troubling, fell firmly into the category of documentary photography, these pictures move into the realms of fiction. Ballen’s characters act out dark and discomfiting tableaux, providing images which are exciting and disturbing in equal measure. One is forced to wonder whether they are exploited victims, colluding directly in their own ridicule, or newly empowered and active participants within the drama of their representation.” [No longer available online]
From the videos included in this posting, it is obvious that the latter statement is the correct interpretation. Through this thematic development, the viewer may come to understand the nature of the artist’s collaboration with the people, places and things that he photographs. The empathy that these photographs and videos evidence, the interchangeable director/actor roles, and the connection that he has with his subject matter gives insight into the compassion of this man. He never judges anyone. He accepts them for who they are and works with them to create these challenging art works.
Apparently these photographs, “have a singular ability to cause disquiet to the viewer.” Personally, they have never caused me disquiet for I find them quite fascinating. They follow on from a long line of photographers who have observed the marginalised in society, from the circus freak show photographs, through Diane Arbus and Arthur Tress (who also has a book called Theater of the Mind) to Joel Peter-Witkin and Roger Ballen. Much like the earlier Robert Frank’s seminal book The Americans, which featured an outsider photographing a world from a different point of view, Ballen moved to South Africa from America in 1982 and has never fully lost that outsider status. As John McDonald observes, “He has been there long enough to be an insider, but retains the probing eye of an outsider, able to see a side of life that native-born can’t see, or don’t wish to see.” And that is the point: all of these artists, with their probing eyes, can perceive difference and accept it on its own terms. They portray the world through a horizontal consciousness (an equal “living field” if you like), not a hierarchical system of privilege, power and control, where some are better, more worthy than others.
But what nature is he investigating? Is it human nature and its ability to survive under the most dire circumstances? Is it the nature of the relationship of the body to its environment, or the human to animals, or the relationship between our souls and our subconscious? It’s all of these and more. Ballen probes these nexus, the strands that connect and link our lives together: our dreams, nightmares and desires. His photographs act as a form of binding together, bringing the periphery of society into the centre (of attention). He creates an extant reality in which we are asked to question: how do we feel towards these people and how do we feel about our own lives?
He achieves this creation through the use of what I call “heightened awareness” – both situationally and subconsciously. Ballen is fully aware and receptive towards the conditions of his environment and his dreams. Instead of a desire to possess the object of his longing and then to be possessed by that desire (desire to possess / possessed by desire) Ballen has learnt, as Krishnamurti did, not to make images out of every word, out of every vision and desire. Ballen understands that he must be attentive to the clarity of not making images – of desire, of prejudice, of flattery – because only then might you become aware of the world that surrounds us, just for what it is and nothing more. He accepts what he can create and what is given to him by being fully aware. Then you are sensitive to every occasion, it brings its own right action.1 His images become a blend of the space of intimacy and world-space as he strains toward, “communion with the universe, in a word, space, the invisible space that man can live in nevertheless, and which surrounds him with countless presences.”2
His photographs become an enveloping phenomenon in which the viewer is draped in their affect… this ‘wearing of images’ is both magical and all encompassing.
We are the people in his pictures. We are their dreams.
Dr Marcus Bunyan
Footnotes
1/ Concepts from Krishnamurti. Beginnings of Learning. Harmondsworth: Penguin Books, 1978, pp. 130-131.
2/ Bachelard, Gaston. The Poetics of Space. (trans Maria Jolas). Boston: Beacon Press, 1994, p. xxxv.
Many thankx to SCA Galleries for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
“Archetypal levels of the deeper subconscious pervade my photographs… When I create my photographs I often travel deep into my own interior, a place where dreams and many of my images originate. I see my photographs as mirrors, reflectors, connectors into the mind… The light comes from the dark.”
“These pictures are a very complex way of seeing, a very complex way of viewing the world and you know perhaps this went back to the time I was in my mother’s stomach… I can’t really say what exactly is the primary cause of what I do.”
“So the thing is is my pictures, my better pictures or a lot of my pictures, embed themselves deeply in the subconscious, because the mind isn’t ready for those photographs, they don’t have any corresponding experience in some way or another, so the pictures tend to have more of an impact on the person’s deeper mind than something we would normally think of as disturbing because the pictures get into the mind. People aren’t used to having things get in there and stay in there and threaten their image of themselves in some way or another and so that’s why they call them disturbing, they’re not actually disturbing a better way of saying it is that if somebody has some kind of consciousness they’re actually enlightening.”
Roger Ballen
Roger Ballen’s Asylum of the Birds (full film)
To mark the publication of his long-awaited new monograph Asylum of the Birds, photographer Roger Ballen, with director Ben Crossman, has produced this psychologically powerful, unforgettable film that follows Roger into a world synonymous with his photographs, as never before seen on film.
Roger Ballen’s Outland (2015)
Phaidon Press has released a revised version of the iconic book Outland by photographer Roger Ballen. Film maker Ben Jay Crossman takes us on a journey to the Outland to show us the mind inside the mind.
ROGER BALLEN: PHOTOGRAPHS 1982-2009 Part 3: Outland
Roger Ballen talks about his past projects leading up to his current work in the celebrated exhibition ROGER BALLEN: PHOTOGRAPHS 1982-2009, on display at George Eastman House from Feb. 27 – June 6, 2010. Hear more from the curator of the exhibition, Eastman House director Dr. Anthony Bannon, discussing Ballen’s work in ‘Embracing Difficult Art’
His raw, black & white images are alluring, fascinating and disturbing. He is one of the most important and exciting photographers of the 21st century. The intriguing work of Roger Ballen is coming to Australia, to Sydney College of the Arts (SCA), this March in the artist’s first major Sydney exhibition. Staged to coincide with the 20th Biennale of Sydney, Roger Ballen’s Theatre of the Mind is a provocative exhibition of 75 contemporary works created by the artist over the last two decades.
Professor Colin Rhodes, Dean of the University of Sydney’s contemporary art school and curator of the exhibition, said: “For a long time Roger Ballen’s photography has trodden a path where others are too timid to tread, toying with our innermost dreams, nightmares and desires. The raw, atmospheric exhibition spaces at Sydney College of the Arts [the site of the former Rozelle Psychiatric Hospital] are the ideal setting to articulate this core aspect of Ballen’s work.”
Born in New York in 1950, Ballen has lived in Johannesburg since the 1970s. His work as a geologist took him across the countryside and led him to explore, through the camera lens, the smaller South African towns. His early photographs of the hidden lives of people living on the fringes of society made considerable impact, receiving acclaim from American writer and filmmaker Susan Sontag among others.
Through the medium of black and white photography, Ballen has achieved a unique integration of drawing, painting and installation that have been compared to the masters of art brut. His peculiar and somewhat shocking imagery confronts the viewer and drags them into the work. Viewers are participants in the work – not merely observers – taking them on a journey into the recesses of their minds, as Ballen explores his own.
Roger Ballen’s Theatre of the Mind consists of five sections that see people, birds, animal and inanimate subjects become the ‘cast’ in an exhibition that is hard-hitting, psychological theatre. The Sydney exhibition includes a new installation work created onsite at SCA by Ballen in response to the site’s mental health history, in the labyrinth of underground cells of the former Rozelle hospital.
The show includes Ballen’s award-winning music video ‘I Fink U Freeky’ (2012) by South African rap-rave group Die Antwoord, which has received over 76 million hits on YouTube and earned a cult following. In addition, the public will be able to access his equally remarkable video works Outland and Asylum of the Birds.
The worldwide impact of Ballen’s work was celebrated in major retrospective exhibition at Washington DC’s Smithsonian National Museum of African Art from 2013 to 2014. It was this exhibition that drove Rhodes’ interest to bring Ballen’s work to Australia.
“When I first saw Ballen’s work en masse, I was struck by the role of drawing in his photos and what seemed to me a relationship with Art Brut or Outsider Art. The artist’s interest in and knowledge of Outsider Art is a key part of understanding the growth of Ballen’s identity as an international artist,” said Professor Rhodes.
Roger Ballen will present a public talk in Sydney at SCA on 9 March, ahead of the official opening of his Sydney exhibition on Tuesday 15 March. Roger Ballen’s Theatre of the Mind is showing at SCA Galleries from 16 March to 7 May 2016. A 96-page book will accompany the exhibition featuring Ballen’s photography and an essay by Professor Rhodes.
Press release from SCA Galleries
Roger Ballen (South African born America, b. 1950) Bewitched 2012 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) Untitled 2015 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) Twirling Wires 2001 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) Mirrored 2012 Image courtesy of the artist and Stills Gallery
Ballen has no qualms about creating dramatic scenarios in his search for “archetypal” symbols that speak to the viewer’s subconscious. He began as a documentary photographer but over the years his pictures have become filled with drawings, paintings and sculptural brac-a-brac, created by the artist himself, or by his subjects. In works such as Collision (2005) or Deathbed (2010), there are no figures, but the human presence is implied by a face drawn on a pillow or the broken head of a doll. The walls in both photos are covered in crude drawings and dirty marks – signs of previous occupation…
[Ballen] argues that these images are primarily psychological, not sociological. He wants to address that deep, dark part of the mind that Freud called “the Id”. As a concept it’s more poetic than biological – a shared repository of instinctive drives that remains buried under the trappings of civilisation…
Despite the extreme nature of her work, Diane Arbus remained within the documentary tradition, whereas a figure such as Joel-Peter Witkin constructs his own theatrical tableaux in the studio. Ballen’s work is somewhere between these two poles. The subjects of his photographs are society’s misfits, but his approach is shamelessly theatrical. His figures are not posing passively, they are collaborating with someone who has won their trust, creating a form of ad hoc performance art in bare, filthy rooms…
It’s more interesting to ask what Ballen feels when he enters such environments. To take these photos he has immersed himself in a world of violence and madness. If he has built up a rapport with his subjects it is by treating them not as freaks, but as people with their own sense of dignity. He refuses to buy into conventional distinctions about what is normal and abnormal, presumably as a legacy of his early exposure to the counterculture and the anti-psychiatry movement.
John McDonald. “Roger Ballen,” on the John McDonald website April 7, 2016 [Online] Cited 25/04/2016
Roger Ballen (South African born America, b. 1950) Lunchtime 2001 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) Take off 2012 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) Cat and Mouse 2001 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) School Room 2003 Image courtesy of the artist and Stills Gallery
Roger Ballen (South African born America, b. 1950) Portrait of sleeping girl 2000
Roger Ballen (South African born America, b. 1950) Deathbed 2010
Roger Ballen (South African born America, b. 1950) Three hands 2006
Roger Ballen (South African born America, b. 1950) Head inside shirt 2001
SCA Galleries Sydney College of the Arts (University of Sydney) Kirkbride Way, off Balmain Road, Lilyfield (enter opposite Cecily Street) Phone: +61 2 9351 1008
Curators:Lead Curator: Diane Dufour (Director of Le Bal); Co-Curators / Organisers: Matthew Witkovsky (Art Institute of Chicago), Walter Moser (Fotomuseum Winterthur), and Duncan Forbes.
Installation photograph of the exhibition Provoke: Between Protest and Performance – Photography in Japan 1960-1975 at the Albertina, Vienna
I absolutely love Japanese photography from this period.
Subjective photographs with a gutsy pictorial language: rough, grainy, and blurred intimations of a postwar reality mated with “the search for a new Japanese identity.”
An identity (pop!) art with an elemental, chthonic twist containing a dark sensuality which produced images that pull no punches. Wonderful stuff.
Dr Marcus Bunyan
Many thankx to the Albertina for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
The Japanese photo magazine Provoke, which ran for three issues in 1968 and 1969, is viewed as a one-of-a-kind agglomeration of post-war artistic efforts. In the world’s first-ever exhibition on this topic, the Albertina examines the complex genesis of this magazine and thereby presents a representative cross-section of photographic trends present in Japan between the 1960s and 1970s.
With around 200 objects, this showing unites works by Japan’s most influential photographers including Daidō Moriyama, Yutaka Takanashi, Shomei Tomatsu, and Nobuyoshi Araki. In light of the massive protest movements active in Japan during this period, their photographs arose at a historical turning point between societal collapse and the search for a new Japanese identity. These images thus represent both an expression of this political transformation and the renewal of prevalent aesthetic norms.
This exhibition is a coproduction between Albertina, Fotomuseum Winterthur, Le Bal (Paris), and Art Institute of Chicago.
The three numbers of Provoke were printed in small editions of only one thousand copies each. Takuma Nakahira, Yutaka Takanashi, Kōji Taki, and Takahiko Okada founded the magazine; Daidō Moriyama joined the group with the magazine’s second issue. While the first two numbers were dedicated to the subjects Summer 1968 and Eros, the last issue had no focal theme.
The photographers of Provoke worked spontaneously and dynamically, often without looking through the viewfinder of their small-format cameras. This made for a rough, grainy, and blurred (“are,” “bure,” “boke”) pictorial language influenced by Ed van der Elsken and William Klein. This language broke with traditional photography defined by sophisticated compositions, perfect tonal values, and the vintage print. The tonal quality of pictures reproduced through printing differed from that of traditional photographic prints, and the pictures were regarded as independent works in their own right. Contrary to the objectives of the traditional matter-of-fact documentary photography, they mirrored their authors’ subjective experience of Japan’s postwar reality. The manifesto in the first Provoke issue defined photography as an autonomous medium independent of spoken language and aimed at “provoking” thoughts and ideas. The title of the magazine Provoke: Provocative Materials for Thought expresses this intention.
Wall text
Takuma Nakahira (1938-2015) | For a Language to Come
The photographer, theorist, and critic Takuma Nakahira and Kōji Taki were responsible for the discursive orientation of Provoke. Nakahira’s works rejected the rules of photojournalism and its claim of rendering facts in a generally valid, objective way. They were also critical of the visual mass media which increasingly pervaded the everyday life of Japan’s consumerist society. According to Nakahira, the media, having lost all relation to reality through the information explosion, were only concerned with presenting a virtual reality. Nakahira did not regard the photograph as an artist photographer’s means of expression but as a mere mechanical document of his subjective perception.
It is the relationship between photography and language which is central for Nakahira’s photography. This is not only evident in Provoke but also in his book For a Language to Come published in 1970. This volume assembles a non-linear and unhierarchical sequence of snapshots evoking imaginary, post-apocalyptic sceneries which not least reveal the photographer’s skepsis about the US consumerist culture spreading throughout Japan.
Wall text from the exhibition
Three Waves of Protest Books
The protest books can be divided into three groups. From the 1960s, mainly collective publishing projects highlighted social unrest such as mass demonstrations and strikes organised by the trade unions against the ratification of the Security Treaty. The trade union publication Rope Ladder and Iron Helmet, for example, documents the occupation of a publishing house by its employees. The second wave saw primarily individual publications by various photographers such as Kazuo Kitai’s book Resistance. It depicts the students’ activities, and its rough and grainy pictorial language became important for Provoke. The third wave of protest books, generally designed by students and published from 1967 on, focused on violent street fights in Tokyo directed against the Vietnam War. The collectively produced volume Sanrizuka – The Hokusō Plateau on Fire. Document 1966-71 deals with the protests against the construction of the airport in Sanrizuka, in which students joined forces with the local farmers.
Wall text from the exhibition
Installation photographs of the exhibition Provoke: Between Protest and Performance – Photography in Japan 1960-1975 at the Albertina, Vienna
Shōmei Tōmatsu is seen as a key figure for Provoke. He photographed the sociopolitical changes in Japan from the 1950s on, depicting US military bases, the consequences of dropping a nuclear bomb on Nagasaki, and the student protests in a new, symbolic documentary style. The pictures’ subjective approach revolutionised traditional documentary and reportage photography, which strove to convey a comprehensible story and a clear social message. The strategies developed by Tōmatsu are to be found in the Provoke artists’ works in a pointed form.
Tōmatsu also supported the Provoke photographers as an exhibition organiser and editor. Together with Takuma Nakahira and Kōji Taki, he prepared the first major exhibition of Japanese photography in 1968, which was to stimulate the founders of the magazine to explore the medium. Tōmatsu and Nakahira edited the photo galleries I am a King in the magazine Gendai no me (The Contemporary Eye), which for the first time assembled works by the photographers who would form the Provoke group.
Pictures taken in the context of performances breach the boundary between photographic documentation and live action and emphasize performative aspects of the medium like the brief act of pictorial production and the materiality of the picture. For his series Kamaitachi, Eikō Hosoe portrayed the butoh and performance artist Tatsumi Hijikata from 1965 on. The performer incorporated the demon Kamaitachi in scenes specifically staged for the camera, visualising the photographer’s memories of World War II. As Hosoe used his camera in a very dynamic way, the shooting may be seen as a happening involving two artists.
Competing with Provoke, Nobuyoshi Araki produced a number of Xerox photography books from 1970 on. Araki and his assistants xeroxed photographs and sent the copies bound between black covers to colleagues and friends. The production process resembling a happening, the use of technically inadequate means, and the preference of copies over the original defied classical photography in ways to be found in the Provoke magazines.
Also inspired by Provoke, Jirō Takamatsu turned to conceptual photography. For Photograph of Photograph he employed a photographer to take pictures of pictures from his family albums. The snapshot-like pictorial language manifesting itself in reflections and random image sections defamiliarises the album pictures. Like in Daidō Moriyama’s series Accident, processes connected with the production of prints become a visible element of work that questions the supposed factuality of the medium.
In the 1960s and early 1970s, Japan was shaken by massive, partly violent waves of protests. The key event was the ratification of the Security Treaty between Japan and the United States in 1960. Japan’s role as a military base for the war against Vietnam, the construction of Narita Airport in Sanrizuka, and the neoliberal activities of big concerns also led to protests. The years between 1960 and 1975 saw the publication of about eighty publications on the protests and the assessment of Japan’s recent history, particularly the US nuclear bombing of Hiroshima and Nagasaki, connected with it.
Published by artist photographers, student associations, trade unions, and professional photo journalists, the protest books were produced in different ways. They were aimed at spreading information and mobilising people for further protests. The strategies of subversive self-representation were characterised by an innovative design: appeal-like combinations of texts and images, suggestive sequences, dynamic croppings, and an interplay of inferior materials and sophisticated layouts.
Though the members of Provoke, excepting Moriyama, were active politically, they held the opinion that the possibilities of protest photography had been exhausted and that it could not bring about political change. Nevertheless, Provoke followed the models developed by it. The most striking feature next to layout and printing techniques is the protest photographers’ abstract and blurry aesthetic resulting from technical shortcomings.
The Japanese photo magazine Provoke, which ran for three issues in 1968 and 1969, is regarded as a highlight of post-war photography. The Albertina, in the world’s first-ever exhibition on this topic, is taking a close look at this publication’s creators and its long genesis. The presentation encompasses a representative cross-section of Japanese photographic trends during the 1960s and 1970s. With around 200 objects, the exhibition Provoke unites works by Japan’s most influential photographers – including Daidō Moriyama, Yutaka Takanashi, Shōmei Tōmatsu, and Nobuyoshi Araki. Before the backdrop of the massive protest activities in Japan during this period, they created their images out of an awareness of being at a historical turning point between societal collapse and the search for a new Japanese identity. These works thus represent both an expression of this political transformation and a renewal of prevalent aesthetic norms.
This exhibition places Provoke in a historical context, focussing on the dialogue between the group’s photography in particular and contemporary protest photography and performance art in general.
Photography is examined as a document of – and/or a call to – protest against injustice: the period around 1960 saw numerous books published in connection with the first great wave of protests in Japan against renewal of the alliance with the USA. A few of them document the demonstrations themselves, while others deal with related themes – above all with the nuclear bombing of Hiroshima and Nagasaki. The years during which Provoke was published saw these protests, which were staged employing great creativity, give rise to a captivating visual world of resistance to the illegal actions of large corporations and the despotism of the neoliberal Japanese state.
As the 1960s wore on, the protest movements intensified, leading to a flood of photo volumes and prints. The makers of Provoke – critic Kōji Taki, author Takuma Nakahira, critic and photographer Takuma Nakahira, and photographers Yutaka Takanashi and Daidō Moriyama – were of the opinion that journalistic photography had exhausted itself and that it was impossible to effect long-term change through direct political action. But even so, in their texts and their photos, they oriented themselves on the aesthetic strategies to which Japan’s protest photography had given rise: their works feature strikingly innovative graphic design that employs image sequences, pithy text/image combinations, dynamic outtakes, and the interplay of specifically chosen cheap materials (rough paper, low-resolution printing) with fold-outs and unusual formats.
The exhibition concludes by examining the Japanese photography of its chosen period as a variant of performance art and/or as documentation of live actions: Daidō Moriyama, Takuma Nakahira, and Nobuyoshi Araki are among those photographers who, around 1970, developed great interest in portraying darkroom work or other processes connected to the production of photographic prints as visible and active components of photographic creativity. They were preceded in their efforts by dance performers such as Tatsumi Hijikata, who worked with filmmakers and photographers, as well as by groups like the Hi-Red Center, which blurred the distinctions between photographic documentation and live actions in which photography and other media played a role.
But such influences worked both ways: directly inspired by the activities of the photographers of Provoke, Hi-Red Center member Jiro Takamatsu and Koji Enokura turned to photographic conceptual art in the early 1970s.
From the mid-1960s, Yutaka Takanashi focused on the urban change of the metropolis. Tokyo’s massive expansion, the modernisation of its infrastructure, and its ruthless industrialisation were captured in spontaneous pictures often shot from a driving car. Unlike his Provoke colleagues’ works, Takanashi’s photographs are easier to read, less pessimistic, and show a stronger affinity to classical documentary photography. He composed all his pictures by looking through the viewfinder.
In close collaboration with the book designer Kōhei Sugiura, Takanashi published the artist book Toshi e (Towards the City). Embedded in a cardboard box, its two volumes comprise a number of different, partly overlapping work groups: while the smaller one, titled Tokyo-jin (Tokyoites) contains pictures of the city’s inhabitants from 1966, the larger one explores Tokyo’s new topography, documenting its outlying districts. Shot in the Provoke era, the pictures’ blurriness and apparent exposure mistakes testify to the group’s influence.
Daidō Moriyama’s series Accident interlinks sociopolitical subjects, references to Western art, and media-analytical considerations. Against the background of Japan’s strengthening consumerist culture, Moriyama, inspired by Andy Warhol’s pop art pictures, relied on everyday mass media. Next to demonstrations and pop culture motifs, Moriyama, alluding to Warhol’s work Silver Car Crash of 1963, photographed police posters that campaigned for safe driving with deterrent pictures of car accidents. Reflections on the material and blurs resulting from the pictures’ enlargement emphasise the reproduction process. Moriyama questions the illusionary nature of photography and underlines their material quality. Regarding contents, the series investigates the conflict between the US consumerist culture’s attraction and the quest for a Japanese identity.
This mega-exhibition has been a popular success for the National Gallery of Victoria, Melbourne, with over 300,000 visitors during its run. But does that make it an interesting, or even memorable, exhibition? Personally, I think this is an exhibition based on a curatorial concept, an interesting concept, that does not then lead to a memorable exhibition. I will explain why.
The idea behind the exhibition, to compare and contrast the work of Andy Warhol (one of the most influential artists of the twentieth century) and the work of Ai Weiewei (that denizen and superstar of contemporary art and free speech, in China and around the world) is sound but in reality, on actual viewing, the relationship between the ideas of both artists seems rather forced.
While the synergy of ideas between both artists is present – “a vocabulary which celebrates freedom of speech and, at the same time, the wisdom of pop culture” – evidenced through the symbology of popular culture and the specificity and uniqueness of the original, the installation of the work does neither of the artist’s work justice.
In this game of comparisons (where Andy Warhol’s photographs of New York sit opposite those of Ai Weiwei’s, where Andy Warhol’s portraits of Chairman Mao sit diagonally opposite Ai Weiwei’s) neither artist’s work can be contemplated as a whole… and it is Warhol’s work that comes out a poor second best in this artistic exchange.
Why?
Mainly because both artist’s are talking about completely different things from completely different eras and it is Ai who dominates the conversation. As Monica Tan observes in an article on the Guardian website, “In their art, Ai aggressively engages with politics and current affairs… while Warhol was forever occupied with consumerism, pop culture iconography and celebrity.”1
With regard to the work of Ai Weiwei there is the key word, aggressively. His brazen installations simply overwhelm the sophistication of the work of Andy Warhol, and this should never have happened, should never have been allowed to happen. The exhibition does not do Warhol’s work justice.
Ai Weiwei comments, “We’re dealing with different societies, Andy Warhol and I. We are involved with very different social and political circumstances. But we’re both trying to face out reality honestly and to give a better illustration of our time.”2
While the last sentence is true, facing out reality honestly does not mean that both mens work can be understood or compared in the same breath, which is what happens in this exhibition. For each artist’s work I felt there was no space to breathe in the whole eight galleries. The visitor needs at least three hours, and a couple of visits, to get through all of the work and at the end of it all you feel is rather exhausted and only a little enlightened.
After the forced curatorial concept of the whole exhibition, this is my second major criticism of the show: the unnecessary “noise” of the installation. Everything and the art kitchen sink (preferably teamed with an ancient Chinese sink with ceramic flowers growing out of it) has been thrown at the installation of the exhibition, not necessarily to its benefit.
Susan Sontag despairs of the “ambience of distraction” that pervades contemporary museums – less room to contemplate, more rooms for noise.
The NGV seems particularly adept at this distraction and this exhibition is just another example of the phenomenon. Room after room is filled to the brim with artefacts which are then placed on more noise – busy, repetitious wallpaper!
Andy Warhol’s silkscreen portraits of Mao (1972) are hung on his Mao Wallpaper (1974, reprint 2015), on the exterior of Ai Weiwei’s Letgo room (2015) meaning that you can’t really “read” the colours of the silkscreens properly as they are subsumed amongst this mass of wallpaper noise. A similar thing happens with Warhol’s Electric Chairs (1971) silkscreens and his Electric Chair (1967) painting which are hung on Warhol’s Washington Monument Wallpaper (1974, reprint 2015). This means that the luminosity of the colours of the silkscreens and painting completely loose their impact if you were viewing the works against a plain wall. They just blend into the gallery wall.
It’s as though the curators at the NGV are frightened of empty wall space, both in the number of objects in a room and the lack of negative space (plain coloured walls) behind the art works. And this is not a singular occurrence of this phenomenon at the NGV… the exhibition David McDiarmid: When This You See Remember Me featured this installation technique while the exhibition Masterpieces from the Hermitage: The Legacy of Catherine the Greatwas nearly ruined by garish wall colourings and patterned floors. Less is more.
Speaking of which, some of superstar of the contemporary art world Ai Weiwei’s work was, dare I say it, woeful. When he hits the mark, such as in bodies of work like the photographic series Study of Perspective (1995-2011, below), his incisive commentary on freedom and surveillance With Flowers(2013-2015) or his installation of S.A.C.R.E.D. Maquettes(2011), which depicts scenes from the detention cell where he was held without charge by the Chinese government for eighty-one days – he is masterful as an artist, in complete control of his visual and symbolic language.
But then you have pieces of work such as the dire Letgo (2015) (focusing on Australian activists, advocates and champions of human rights and freedom of speech) made of pseudo-LEGO which is just a hideous and ugly art work that has very few redeeming features. There also seems no logical reason to remake the famous photographic triptych Dropping a Han Dynasty Urn (1995, below) in children’s building bricks. To no particularly good effect, why is this statement, this re-imagining being made?
Similarly, when Ai remakes a pair of handcuffs in jade and wood, Handcuffs (2015), other than the historic qualities of the materials in relation to the history of China and issues of freedom of speech, where does the work actually take you? Not very far. Noise, noise and more noise, just a symptom and comment on our social media society.
The third major criticism of this exhibition and the most crucial to its failure to be a memorable exhibition: is its lack of TIME.
Lumping both Warhol and Ai Weiwei side by side, cheek by jowl, gives neither artist’s work the time to breathe and the viewer no time to contemplate, to IMAGINE, the relationship between the two artists. Two artist’s from different eras separated by time. Here, time (and space) is conflated as though the intervening period between them never existed. My idea was this: first, have the first four gallery rooms full of Warhol’s work so that you could understand the ambience of his colour and subtlety, yes subtlety, of his visual language. Then a dark passageway before emerging into four galleries of Ai Weiwei’s work. In this way, you could have understood each artist’s work independently of each other in a holistic way, and then made you own linkages between the two artist’s works… instead of, oh look, here’s Warhol’s photographs of NY and, oh, there’s Ai Weiwei’s photographs of NY!
This simplistic, popularist, comparative curatorial strategy never allows these major artists work room to breathe or the time and space to exist in the sphere and realm of each other. Warhol’s work is denuded by Ai’s aggressive, contemporary take on politics and freedom of speech. Warhol did not deserve that. A sense of TIME and SPACE is what this exhibition needed in its installation in order for the viewer to be able to fully contemplate and IMAGINE the relationship between the two artists. To trust the intelligence of the viewer to make the connections, not treat them as some number walking through the door. Less noise and more imagination.
2/ “Max Delany in conversation with Ai Weiwei,” in Gallery magazine, January-February 2016. National Gallery of Victoria, 2016, p. 29.
Many thankx to the National Gallery of Victoria for allowing me to publish the art work in the posting. Please click on the photographs for a larger version of the image.
“Marilyn Monroe, the electric chair, Mickey Mouse, Mao Zedong, wallpaper, disasters, comic books, the Empire State Building, dollar bills, Coca-Cola, Einstein – no one knows how many works he left behind; they are varied and miscellaneous, touching upon almost all the important personalities and things of his time, and encompassing almost any possible means of expression: design, painting, sculpture, installation, recordings, photography, video, texts, advertising … Andy Warhol’s creations have rebelled against traditional, commercial, consumerist, plebeian, capitalist and globalised art… no matter when or where he was he was always taking photographs and recording; he was several decades ahead of his time. …
Andy Warhol was a self-created product, and the transmission of that product was a characteristic of his identity, including all of his activities and his life itself. He was a complicated composite of interests and actions; he practiced the passions, desires, ambitions and imaginations of his era. He shaped a broad perception of the world, an experimental world, a popular world, and a non-traditional, anti-elitist world. This is the true significance of Andy Warhol that people aren’t willing to accept, and the reason that he is still not recognised as a true artist by everyone.”
Ai Weiwei. “Ai Weiwei: A tribute to Andy Warhol,” in Gallery magazine, January-February 2016. National Gallery of Victoria, 2016, pp. 31-32.
“Warhol is someone I think of as a unique treasure from the past century, which I call the ‘American Century’. His work has all the qualities of that time and reflects all its mythologies. Warhol’s value has always been underrated. He was many evades ahead of his time. I think, even today, he is still one of the most important figures in contemporary art.”
Ai Weiwei quoted in “Max Delany in conversation with Ai Weiwei,” in Gallery magazine, January-February 2016. National Gallery of Victoria, 2016, p. 27.
Gao Yuan Ai Weiwei 2012 Image courtesy Ai Weiwei Studio
This major international exhibition features two of the most significant artists of the twentieth and twenty-first centuries: Andy Warhol and Ai Weiwei.
Andy Warhol | Ai Weiwei, developed by the NGV and The Andy Warhol Museum, with the participation of Ai Weiwei, explores the significant influence of these two exemplary artists on modern art and contemporary life, focusing on the parallels, intersections and points of difference between the two artists’ practices. Surveying the scope of both artists’ careers, the exhibition at the NGV presents more than 300 works, including major new commissions, immersive installations and a wide representation of paintings, sculpture, film, photography, publishing and social media.
Presenting the work of both artists, the exhibition explores modern and contemporary art, life and cultural politics through the activities of two exemplary figures – one of whom represents twentieth century modernity and the ‘American century’; and the other contemporary life in the twenty-first century and what has been heralded as the ‘Chinese century’ to come.
Andy Warhol | Ai Weiwei premieres a suite of major new commissions from Ai Weiwei, including an installation from the Forever Bicycles series, composed from almost 1500 bicycles; a major five-metre-tall work from Ai’s Chandelier series of crystal and light; Blossom 2015, a spectacular installation in the form of a large bed of thousands of delicate, intricately designed white porcelain flowers; and a room-scale installation featuring portraits of Australian advocates for human rights and freedom of speech and information.
Text from the National Gallery of Victoria website
Ai Weiwei in conversation with Virginia Trioli
Icons and iconoclasm
Andy Warhol is among the most influential artists of the twentieth century. He was a leading figure in the development of Pop Art, and his influence extended to the worlds of film, music, television and popular culture. Warhol created some of the most defining iconography of the late twentieth century through his exploration of consumer society, fame and celebrity, media and advertising, politics and capital.
Ai Weiwei is a Chinese artist, social activist and one of today’s most renowned contemporary artists. His provocative work encompasses diverse fields, including visual art, architecture, curatorial practice, cultural criticism, social media and activism. Ai’s practice addresses some of the most critical global issues of the early twenty-first century, such as the relationship between tradition and modernity, the role of the individual and the state, questions of human rights and the value of freedom of expression.
In this gallery we are introduced to the artists through their engagement with self-portraiture and self-representation, and through some of their most iconic, performative and iconoclastic works. These works not only attest to both artists’ transformation of aesthetic value through artistic innovation and experimentation, but also reference their shared interest in cultural heritage and vernacular expression in the United States and China, respectively.
The source image for Warhol’s numerous portraits of Mao Zedong is the frontispiece to the Chairman’s famous Little Red Book of quotations. Mao’s image was in the media spotlight in 1972, the year US President Richard Nixon travelled to China, and his official portrait could be seen on the walls of homes, businesses and government buildings throughout the country. It was also extremely popular among literary and intellectual circles in the West. Warhol’s repetition of the image as pop-cultural icon underlines the cult of celebrity surrounding Mao, and the ways in which the proliferation of images in media and advertising promotes consumer desire and identification.
Text from exhibition wall panel
Cultural revolutions
Andy Warhol’s Mao paintings, based on a photograph of Mao Zedong taken from his famous Little Red Book of quotations (1964-1976), adopt the subject matter of totalitarian propaganda to create pop portraits of the communist leader. Created in 1972, the year US President Richard Nixon travelled to China – signalling a thawing of relations between the two nations after almost three decades of intense political rivalry – Warhol’s paintings address the cult of personality surrounding Mao. Warhol’s Mao paintings, prints and wallpaper highlight not only the status and influence of the Chinese leader at the height of the Cold War, but also the instrumental role the repetition of images played in establishing his fame.
In the aftermath of the Cultural Revolution, avant-garde artists in China embraced a wide range of aesthetic positions, including Pop and postmodern critiques of Socialist Realism, sometimes known as cynical realism, to recalibrate historical Chinese images and propaganda. These deadpan critiques of official state imagery are apparent in Ai Weiwei’s large-scale, hand-painted images of Mao produced in the mid 1980s in New York. Ai’s representations of Mao subject the communist leader to various distortions familiar from television signals and screens and painterly gestural abstraction.
This self-portrait was shot by Ai in an elevator while being taken into police custody in 2009. On the night before the trial of a fellow political activist in Chengdu Ai was preparing for, Chinese police officers forced their way into his hotel room around 3 am and arrested him. This candid, documentary-style snap plays on the tradition of the ‘selfie’ in contemporary social media, transforming the form into a political tool. Illumination is a defiant expression of personal autonomy.
Images of death and disaster were a recurrent theme for Warhol from the early 1960s onwards – a preoccupation fatefully realised at a personal level in 1968 when he was shot and seriously injured by the radical feminist writer Valerie Solanas. The gun in the painting is similar to the .22 pistol that Solanas used. While it may be read as autobiographical, Warhol’s Gun series can also be considered in the tradition of still life. It reflects on the ubiquity of violence in popular culture and the media, as well as the role of guns in US culture.
Andy Warhol’s and Ai Weiwei’s practices, like those of many artists, began with a strong interest in drawing. Following art school at the Carnegie Institute of Technology, Pittsburgh, Warhol relocated to New York and worked as a commercial illustrator throughout the 1950s. His professional success was largely due to a simple yet sophisticated style and his ability to create art quickly using the ‘blotted line’ technique – a signature style which combined drawing with very basic printmaking. One of his best known advertising campaigns in the 1950s was for I. Miller Shoes; other clients included book publishers, record companies and fashion magazines. These early drawings are of a more personal nature and reveal Warhol’s interest in themes explored in later paintings, screen-prints and films, such as beauty, celebrity, commodities and urban life.
Ai’s early drawings display the poetic sensibility of a young artist whose childhood was largely spent in western Xinjiang Province, a remote desert area where his father, the eminent poet and intellectual Ai Qing had been sent for manual labour and ‘re-education’ during the Cultural Revolution. Made in the late 1970s, when Ai became involved in burgeoning democracy movements and the avant-garde artists’ collective the Stars group, the drawings – while classical in appearance – are marked by an individualistic world view and artistic experimentation at odds with the officially sanctioned aesthetics of Socialist Realism.
Warhol’s paintings of Marilyn Monroe were made from a production still from the 1953 film Niagara, and are among his first photo-silkscreen works. Warhol recalls that he began using this process in August 1962: ‘When Marilyn Monroe happened to die that month, I got the idea to make silkscreens of her beautiful face – the first Marilyns’. The repetition of Monroe’s image can be read as a memorial for the deceased American icon as well as a reflection of the media’s insatiable appetite for celebrity and tragedy.
It is perhaps surprising, in view of his self-consciousness and fondness for the anonymity of silkscreen printing, that Warhol produced many self-portraits over a twenty-year period. In Self-Portrait No. 9 his gaunt, disembodied image floats against a starry black background, partially concealed by a fluorescent camouflage pattern – an eloquent reflection on the nature of fame and privacy in an age of mass media. Produced only months before Warhol’s death from surgical complications, this haunting self-portrait is sometimes interpreted as a postmodern death mask.
Nine months before his untimely death due to complications after gall bladder surgery, Warhol undertook a large series of iconic self-portrait paintings. Many viewers and critics alike regard these gaunt staring faces as memento mori, or reminders of human mortality. Each work centres on a levitating head surrounded by a halo of spiky hair. Monumental in scale, the works have a melancholic, haunting quality created in part by the use of dark tones and a dense black ground, and in part by variations across the series in the ghostlike negative photographic reproduction.
The first series of Warhol paintings on a silver background – the Electric Chairs and Tunafish Disasters of 1963 – suggest that the artist’s silver paintings are related to death. Even in the Liz paintings, which appear to highlight Elizabeth Taylor’s Hollywood career, there is an underlying theme of mortality. Warhol created this portrait when Taylor was at the height of stardom, but also very ill with pneumonia. He later recalled: ‘I started those a long time ago, when she was so sick and everyone said she was going to die. Now I’m doing them all over, putting bright colours on her lips and eyes’.
Warhol returned to the Statue of Liberty image many times during his career, repeatedly adapting the iconic form from different stylistic angles. In this work, Warhol focused on Lady Liberty’s face to produce a heroic celebrity portrait. The painting was created in 1986 – 100 years after the statue arrived in New York as a gift from France. The Fabis logo in the painting’s left corner is that of a French cookie company. Warhol played with all sorts of brands and logos in large-scale paintings of this period, often juxtaposing brands on top of images in contradictory and humorous ways.
The Study of Perspective series of photographs depicts Ai defiantly raising his middle finger to architectural monuments symbolic of state and cultural power. Measuring the distance between the artist and his subject, the composition of these works invokes the spatial relationship between the individual and the state while also echoing the unforgettable image of a lone demonstrator blocking the path of a military tank at Tiananmen Square in 1989.
Andy Warhol | Ai Weiwei at the NGV maps out where the two artists intersect. Works such as Ai’s neolithic urn defaced with a Coca-Cola logo seem to echo Warhol’s Campbell’s Soup Cans. But it would be reductive to call Ai “the Andy Warhol of 2015”. He says the show is interesting because it simultaneously highlights how close but also “so far away, so far apart” the artists are in their respective cultural backgrounds.
In their art, Ai aggressively engages with politics and current affairs (such as his moving roll call of the more than 5,000 students that died in the 2008 Sichuan earthquake) while Warhol was forever occupied with consumerism, pop culture iconography and celebrity.
A frisson is created by their respective portrayals of Mao Zedong hung in tandem. Ai says Warhol was a “very keen and very sensitive” artist, but portrayed the chairman as “no different to Marilyn Monroe or a Coca-Cola sign – purely a sign or signature of that time.”
The Chinese artist has a very different relationship to the ruthless political leader who he says was “very responsible” for damaging the nation, the destruction of so much Chinese tradition and so much personal, family crisis (Ai’s father, the notable poet Ai Qing, was exiled to Xinjiang as part of the late 1950s anti-rightist campaign).
In another room Warhol’s photographic impressions of China during a 1982 visit face Ai’s photos of his life in New York. Ai finds it strange Warhol visited the country since it was “every bit” the opposite of what he believed. “He said China was not beautiful because it didn’t have McDonald’s yet.”
AW: Contemporary art always changes its own form; it is always questioning its own condition. Social media is a way to connect and, for me as an artist, it is also a way to connect to reality and search for new expressions and ways to communicate. This has become essential because contemporary art is not a series but a practice. It is connected to our inherent human need to express our inner world, and to make that association possible with others. Social media is the best for this purpose.
MD: Warhol’s Polaroids and portrait paintings not only document his social milieu but also constitute a form of history painting. You recently embarked upon two major portrait projects, including Trace, 2014, and Letgo, 2015, focusing on Australian activists, advocates and champions of human rights and freedom of speech. Can you expand on the relationship between portraiture, celebrity, dissidence and political authority?
AW: These things differ a lot and they form different sections of human expression. As humans, our feelings relate to our desires, fears, anxieties or inner needs for justice and fairness. Above all, we have the idea of right or wrong, but we also make aesthetic judgements about proportion, light, colour, shape and sound. All these aspects have to work together to express ourselves.
Our values are not abstract. They are really about out wellbeing as humanity. We’re dealing with different societies, Andy Warhol and I. We are involved with very different social and political circumstances. But we’re both trying to face out reality honestly and to give a better illustration of our time.
Ai Weiwei quoted in “Max Delany in conversation with Ai Weiwei,” in Gallery magazine, January-February 2016. National Gallery of Victoria, 2016, p. 29.
A major international exhibition featuring two of the most significant artists of the twentieth and twenty-first centuries – Andy Warhol and Ai Weiwei – will open at the National Gallery of Victoria (NGV), Melbourne, in December 2015, and The Andy Warhol Museum, Pittsburgh, in June 2016.
Andy Warhol | Ai Weiwei, developed by the NGV and The Warhol, with the participation of Ai Weiwei, will explore the significant influence of these two exemplary artists on modern and contemporary life, focussing on the parallels, intersections and points of difference between the two artists’ practices. Surveying the scope of both artists’ careers, the exhibition at the NGV will present over 300 works, including major new commissions, immersive installations and a wide representation of paintings, sculpture, film, photography, publishing and social media.
Presenting the work of both artists’ in dialogue and correspondence, the exhibition will explore modern and contemporary art, life and cultural politics through the activities of two exemplary figures – one of whom represents twentieth century modernity and the ‘American century’; and the other contemporary life in the twenty-first century and what has been heralded as the ‘Chinese century’ to come.
Ai Weiwei commented, “I believe this is a very interesting and important exhibition and an honour for me to have the opportunity to be exhibited alongside Andy Warhol. This is a great privilege for me as an artist.”
Ai Weiwei lived in the United States from 1981 until 1993, where he experienced the works of Marcel Duchamp, Andy Warhol and Jasper Johns, among others. The Philosophy of Andy Warhol (From A to B & Back Again) was the first book that Ai Weiwei purchased in New York, and was a significant influence upon his conceptual approach. Ai Weiwei’s relationship to Warhol is explicitly apparent in a photographic self-portrait (taken in New York in 1987) in which Ai Weiwei poses in front of Warhol’s multiple self-portrait, adopting the same gesture.
Each artist is also recognised for his unique approach to notions of artistic value and studio production. Warhol’s Factory was legendary for its bringing together of artists and poets, film-makers and musicians, bohemians and intellectuals, drag queens, superstars and socialites, and for the serial-production of silkscreen paintings, films, television, music and publishing.
The studio of Ai Weiwei is renowned for its interdisciplinary approach, post-industrial modes of production, engagement with teams of assistants and collaborators, and strategic use of communications technology and social media. Both artists have been equally critical in redefining the role of ‘the artist’ – as impresario, cultural producer, activist, and brand – and both are known for their keen observation and documentation of contemporary society and everyday life.
Andy Warhol (born Pittsburgh 1928 – died New York 1987) was a leading protagonist in the development of Pop Art, and his influence extended beyond the world of fine art to music, film, television, celebrity and popular culture. Warhol created some of the most defining iconography of the late twentieth century, through his exploration of consumer society, fame and celebrity, media, advertising, politics and capital.
The NGV will present over 200 of Warhol’s most celebrated works including portraits, paintings and silkscreens such as Campbell’s Soup, Mao, Elvis, Three Marilyns, Flowers, Electric Chairs, Skulls and Myths series; early drawings and commercial illustrations from the 1950s; sculpture and installation, including Brillo Boxes 1964, Heinz Tomato Ketchup Boxes 1964, and Silver Clouds 1968; films such as Empire 1964, Blow job 1964, and Screen Tests 1965, among others from Warhol’s extensive filmography; music and publishing; alongside a selection of previously unseen work. The exhibition will also bring together a wide range of photography including over 500 Polaroids documenting Warhol’s friends, colleagues, artistic and social milieux.
Ai Weiwei (born Beijing 1957) is an artist and social activist who is among the most renowned contemporary artists practicing today. One of China’s most provocative artists, his work encompasses diverse fields including visual art, architecture, publishing and curatorial practice, cultural criticism, social media and activism. Ai Weiwei’s work addresses some of the most critical global issues of the early twenty-first century, including the relationship between tradition and modernity, the role of the individual and the state, questions of human rights, and the value of freedom of expression.
For the NGV exhibition, a suite of major commissions will be premiered, including a new installation from the Forever bicycles series and a new monumental work from his Chandelier series, among others. These will be presented alongside key works by Ai Weiwei from his early drawings in the 1970s, readymades of the 1980s, and painting, sculpture and photography of the 1990s and 2000s. New and recent installations, including new configurations of major works such as S.A.C.R.E.D. 2013 and Trace 2014, will sit alongside a wide range of photography, film and social media from over the past four decades. It will be the most comprehensive representation of the artist’s work in Australia to date.
Three major illustrated publications
The Andy Warhol | Ai Weiwei exhibition will be accompanied by a suite of three dynamic and visually-led publication formats: a deluxe collectors’ book in a presentation case, including an original limited-edition print by Ai Weiwei; a prestigious hardback edition; and sumptuous paperback volume. The major publications will explore the conceptual, formal, strategic and historical resonances between both artists’ work.
Press release from the National Gallery of Victoria
Andy Warhol’s expanded cinema and multimedia performance the Exploding Plastic Inevitable (EPI), featuring legendary rock group The Velvet Underground and Nico, debuted in April 1966 at The Dom, a Polish meeting hall in New York City. In the context of Warhol’s own practice, the EPI evolved from his work as a filmmaker, the social environment of his studio and earlier performances known as Andy Warhol, Up-Tight, in which members of Warhol’s entourage antagonistically confronted the audience while The Velvet Underground played onstage.
The EPI was a sensory assault – an immersive sound-and-light environment involving numerous collaborators. Warhol shot new footage that was projected simultaneously with older films as part of the show. Danny Williams helped orchestrate light effects, including strobes, spotlights and assorted coloured gels and mattes; Jackie Cassen created psychedelic slides; Gerard Malanga, Mary Woronov, and Ingrid Superstar staged dance routines with sadomasochistic theatrics; and The Velvet Underground performed their proto-punk songs and avant-garde rock improvisations at ear-splitting volume.
This evocation of the EPI is the result of detailed research by The Andy Warhol Museum into the original performances. It includes films that were projected during the shows, digitised copies of the slides, mattes that were used and live recordings of the Velvet Underground and Nico.
In Ai’s series of Coloured Vases, ongoing since 2006, Neolithic and Han dynasty urns are plunged into tubs of industrial paint to create an uneasy confrontation between tradition and modernity. In what might be considered an iconoclastic form of action painting, Ai gives ancient vessels a new glaze and painterly glow, appealing to new beginnings and cultural change through transformative acts of obliteration, renovation and renewal.
Warhol’s paintings of Campbell’s Soup Cans were first exhibited at the Ferus Gallery, Los Angeles, in 1962, and he returned to the subject repeatedly throughout his career. The works’ readymade commercial imagery, mechanical manufacture and serial production ran counter to prevailing artistic tendencies, offering a comment on notions of artistic originality, uniqueness and authenticity. The familiar red-and-white label of a Campbell’s Soup can was immediately recognisable to most Americans, regardless of their social or economic status, and eating Campbell’s Soup was a widely shared experience. This quintessential American product represented modern ideals: it was inexpensive, easily prepared and available in any supermarket.
First created in late 1963, Warhol’s Brillo Soap Pads Box recasts the Duchampian readymade through the lens of American popular culture. Warhol produced approximately 100 of these boxes for his exhibition at Stable Gallery, New York, in March 1964, where they were tightly packed and piled high in a display reminiscent of a grocery warehouse. Unlike Duchamp’s use of real objects as readymade works of art, Warhol’s Brillo Soap Pads Boxes are carefully painted and silkscreened to resemble everyday consumer items. For philosopher Arthur C. Danto, Warhol’s Brillo boxes marked the end of an art-historical epoch and represented a new model of how art could be produced, displayed and perceived.
The assembly and replication of readymade bicycles in Ai’s Forever Bicycles series, ongoing since 2003, promotes an intensely spectacular effect. ‘Forever’ is a popular brand of mass-produced bicycles manufactured in China since the 1940s and desired by Ai as a child. Composed from almost 1500 bicycles, this installation suggests both the individual and the multitude, with the collective energy of social progress signalled in the assemblage and perspectival rush of multiple forms.
Forever Bicycles disconnects the bicycles from their everyday function – reconfiguring them as an immense labyrinth-like network. The multi-tiered installation also achieves an architectural presence, much like a traditional arch or gateway to the exhibition.
Experimenting with decoration – one of modernist painting’s most controversial subjects – Warhol’s Flowers prints were exhibited in tight grids at his first show at Leo Castelli Gallery, New York City, in 1964. A subsequent series was exhibited in Paris, where more than 100 works were hung almost edge to edge, mimicking the decorative effect of wallpaper. The source photograph, taken by Patricia Caulfield, appeared in the June 1964 issue of Modern Photography magazine. Caulfield sued to maintain ownership of the image, and while the suit was settled out of court, the issues of authorship and copyright it raised remain relevant to contemporary art debates.
Text from exhibition wall panel
Flowers
Flowers in Western art history have symbolised love, death, sexuality, nobility, sleep and transience. In Chinese culture flowers also carry rich and auspicious symbolic meanings; from wealth and social status to beauty, reflection and enlightenment. The flower is a repeated motif in Andy Warhol’s work, from his earliest drawings and commercial illustrations to his Pop paintings and prints, first shown at the Leo Castelli Gallery, New York, in 1964. While the production of Warhol’s Flower paintings and silkscreens through the 1960s and early 1970s coincided with the burgeoning Flower Power movement, their bold plasticity, mechanical reproduction and seriality also suggested a more commercial undercurrent to the counterculture.
Flowers feature repeatedly in the work of Ai Weiwei, from his celebrated Sunflower Seeds, 2010, to a new installation, Blossom, 2015, composed of thousands of delicate white flowers created in the finest traditions of Chinese porcelain production. Along with poetic ideals of beauty, remembrance and renewal Ai directs the symbolism of flowers towards political ends in projects such as With Flowers, 2013-15, a daily act of placing fresh flowers in the basket of a bicycle outside Ai’s studio, for the benefit of surveillance cameras trained upon it. The act was a form of protest against the Chinese authorities’ confiscation of the artist’s passport and restriction of his right to travel freely.
Andy Warhol fanatically recorded his everyday life on audiotape, celluloid and photographic film. He moved effortlessly between underground, avant-garde and glamorous social circles and his photographs of the 1970s and 1980s provide an intimate insight into his social world. They also show his keen observation of the urban life, architecture, advertising, popular culture and personalities of his adopted New York City. When Warhol visited China in 1982, he turned his photographic gaze to the people and significant sites of a culture in transition.
Ai Weiwei lived in New York for a decade from 1983 onwards, and his New York Photographs document the young artist’s social context as part of the city’s Chinese artistic and intellectual diaspora community. The images also show his participation on the margins of the New York art world; his commitment to social activism; his involvement with influential poets, such as Allen Ginsberg; and his identification with the work of Marcel Duchamp, Jasper Johns and Warhol.
In one photograph, taken at the Museum of Modern Art in 1987 – the year of Warhol’s death – Ai, in his late twenties, identifies himself explicitly with Warhol by adopting a Warholian pose in front of the Pop artist’s multiple Self-Portrait of 1966.
This stark, singular image of an empty electric chair is one of Warhol’s most austere works. It is based on a 1953 death chamber photograph taken at New York’s notorious Sing Sing Prison, where the convicted Soviet spies Julius and Ethel Rosenberg had been executed in January 1953 at the height of the Cold War. Warhol used this image for all of his Electric Chair paintings and prints, varying the cropping and background colours. As Warhol noted: ‘You’d be surprised how many people want to hang an electric chair on their living-room wall. Specially if the background colour matches the drapes’.
The Electric Chairs series of prints from 1971 employ imagery first developed in Warhol’s paintings of 1967. The repeated single image derives from a photograph of the electric chair in New York’s Sing Sing Penitentiary released by the press service Wide World Photo on the day two Soviet spies were executed in 1953, at the height of the Cold War. Warhol’s treatment, using pastel decorator colours applied in a painterly manner, contrasts with the macabre scene devoid of human presence.
Ai’s major installation S.A.C.R.E.D., [is] a series of architecturally scaled dioramas depicting scenes from the detention cell where he was held without charge by the Chinese government for eighty-one days in 2011. The work consists of six parts to which its acronymic title refers: Supper, Accusers, Cleansing, Ritual, Entropy and Doubt. The maquettes serve as archaeological evidence of the denial of personal freedom and dignity that Ai and many other dissidents have experienced, and cast him in the dual roles of rebel and victim of oppression.
Text from exhibition wall panel
The individual and the state
The relationship between individual freedom and state power is a relevant subject for both Andy Warhol and Ai Weiwei. Warhol began exploring the electric chair as a motif in 1963, and the image remains a potent symbol of state disciplinary power. The artist’s celebrated Death and Disaster series – including representations of political assassinations, guns and knives, the hammer and sickle and most-wanted men – also explores the glamorisation of violence in the United States. These works, as well as the spectacular images of capital itself in Warhol’s Dollar Signs series, might be seen as a grand narrative of his time.
As an artist and human rights activist committed to freedom of expression, Ai Weiwei has been a longstanding advocate of individual acts of resistance against state, political or corporate power. Ai’s irrepressible impulse to defy the authority of the state is illustrated through his art and political activism. Vocal criticisms of Chinese government policy made by Ai on his blog led to its shutdown by authorities in 2009, and he was detained without charge for eighty-one days in 2011. Ai regained the right to travel only recently, in July 2015, when his passport was reinstated.
Warhol’s full-length portraits of Elvis Presley were first shown in 1963, accompanied by a series of portraits of film star Elizabeth Taylor. These large-scale screen-printed paintings show Warhol’s innovative painterly approach in the early 1960s. The image of popular American singer and actor Elvis Presley – derived from a publicity still for the film Flaming Star (1960) – captures him at the height of his acting career. The painting references the power and transience of fame while also highlighting violence in the cultural mythology of America.
Caution: Art Blart advises that the subject of this posting may include images and names of deceased people that may cause distress to Aboriginal and Torres Strait Islander peoples.
William Bardwell (Australian, active 1858-1895) Untitled (Alfred William Howitt, William Barak and unidentified man) Melbourne, 1866-1870(?) Albumen photograph Cabinet card
This cabinet card (above) was offered for sale recently and went for a large sum of money. I have never seen this photograph before and, although I have searched for it on the National Library of Australia Trove website and online, I cannot find it anywhere. But I thought I recognised the figure in the middle of the photograph. Some research ensued…
Firstly, according to Alan Davis’ seminal 1985 book The mechanical eye in Australia: photography 1841-1900 William Bardwell, photographer, operated from 21 Collins Street East, Melbourne between 1880-88. But Bardwell was at 21 Collins Street from at least 1877, and may well have been there earlier, as he was listed as insolvent there in 1879 before reopening his business. It could have been the case that Bardwell took the photograph in the early 1870s and that he only issued it as a cabinet photograph after he recovered from bankruptcy.
Secondly – and I might be mistaken – I thought I recognised the distinctive countenance and piercing stare of that inspirational Indigenous leader, William Barak (c. 1824 – 15 August 1903) in the centre of the image. We can see he is wearing a roughly hewn jacket with waistcoat, stripped shirt and zigzag patterned necktie. His presence dominates the photograph – central, frontal, tallest and flanked by two sitting people, all placed idyllically against a lush backdrop of trees and an Arcadian stone fence. “Those who knew Barak described him unanimously as wise and dignified, with penetrating eyes and firm principles.”
If it is Barak, dating the photograph is something of a conundrum since Bardwell was known to be at 21 Collins Street officially from 1877 onwards but he could have taken this photograph much earlier. If we compare this cabinet card to other images of Barak from 1866 and 1875 and 1876 (see below), Barak’s hair and beard colour, with tinges or grey in the 1866 image and our cabinet card – compared to the grey bearded man in the 1875 images – leads us to the supposition that this image was taken between approximately 1866-1870(?). Florence Ada Fuller’s oil painting of Barak dated 1885 (LaTrobe Picture Collection, below) also shows his hair as being slightly grizzled but his beard as being fully white. What also supports the dating of the cabinet card to the mid-late 1860s is a comparison of the hair and beard of the other person we definitely know is in the photograph, that of Alfred William Howitt. If you compare Batchelder & O’Neill’s portrait of Alfred William Howitt (below) with the cabinet card, we can see that the hair and beard in both are very similar. Barak did travel to Gippsland in 1882 and 1884 to meet up with Howitt, so it is possible they knew each other much earlier.
My initial identification that the Indigenous Australian in the cabinet card was Barak was made on a comparison of the shape of the beard; the strong flared nose; the fact that the beard comes down over his cheek bones in both the 1866 and cabinet card images; the furrowed shape of the brow which to me is very distinctive; and those penetrating eyes. Admittedly the hair is slightly different and we also cannot see the scar on the right hand cheek of Barak which is present in the 1866 image, because of the size of the enlargement of the cabinet card. But I still stand by my recognition of Barak until we can prove substantially otherwise.
At the time this photograph was taken, Barak would have been anywhere between 42-46 years old, depending on the exact year it was taken.
Ahead in Barak’s life would be leadership, creativity … and heartache. From 1874 onwards, Barak would have been the sole ngurungaeta (clan-head) of the Wurundjeri-balluk clan of Woi wurrung,2 and would lead his people living on the Coranderrk Station, near Healesville. But there were unsettling times ahead. In 1866, sixty people were evicted from the station and the station lost half its land in 1893. So much for the Aboriginal Protection Board, what a misnomer the title of that organisation turned out to be. As Barak famously said, “Me no leave it, Yarra, my country. There’s no mountains for me on the Murray.”
All of this was happening when Barak was going through the most tremendous personal hardship as well. In 1882, his son David (see photograph by Fred Kruger below) fell ill from tuberculosis and arrangements were made to admit him to hospital in Melbourne. These were thwarted by Captain Page, secretary of the Aboriginal Protection Board, and Barak had to carry his sick child all the way from Coranderrk to Melbourne and the home of his supporter Anne Bon. David was admitted to hospital but died soon after, with his father not even allowed to be by his bedside. After David’s death there is a heavy sadness noticeable in Barak’s eyes (see the book First Australians by Rachel Perkins, Marcia Langton, p. 104).
I have much admiration for this man, for the hardships he personally endured and which his people went through, and continue to go through to this day.
And thirdly, the pith helmet was the give away to the identity of the person sitting at left in the photograph: Alfred William Howitt (1830-1908), explorer, natural scientist and pioneer authority on Aboriginal culture and social organisation. As an explorer, Howitt led the relief exhibition (June 1861) to rescue Robert O’Hara Burke, William Wills, John King and Charley Gray, to find only King alive and bring him back to Melbourne. He then returned a second time to Cooper’s Creek to repatriate the bodies of Burke and Wills (December 1861).
In 1863 he began a distinguished career of thirty-eight years as a public official, twenty-six of them as magistrate. In 1889 he became acting secretary of mines and water supply and in 1895 commissioner of audit and a member of the Public Service Board. But his real passion was as an anthropologist, his work stretching through fours phases between 1861-1907 (see the full biography for details).
“On his expedition to the Barcoo Howitt had met members of the Yantruwanta, Dieri and other tribes while they were uninfluenced by Europeans. He learned, though inexpertly, something of their ecology, languages, beliefs and customs. The experience confirmed in him a dissociation between the Aboriginals as an object of scientific interest and as a challenge to social policy. Family letters show that he went to central Australia sharing the racial and social prejudices of the day. His attitudes softened later but nothing in his writings suggests that he ever agreed with the condemnation of Europeans for their treatment of native peoples expressed in his father’s polemical Colonization and Christianity (1838). Even in official roles – he was for a time a local guardian of Aboriginals in Gippsland and in 1877 sat on the royal commission which inquired into their whole situation – his attitude appears always to have been that of the dispassionate scientist. His view of their problems did not extend beyond charitable paternalism and segregated training in institutions. His dealings with Aboriginals were cordial and appreciative if somewhat calculated, and he had no difficulty in finding long-serving helpers among them in all his inquiries. But he saw them as a people doomed to extinction by an extraordinary primitivity, and this quality aroused his scientific interest…
“More appreciative eyes … now recognise that Howitt greatly widened the base, improved the methods and deepened the insights of a nascent science. He wrote in a careful, informed way on a wealth of empirical topics – boomerangs, canoes, name-giving, cannibalism, migrations, wizardry, songs, message-sticks, sign-language – but most valuably on the kinship structures and intergroup relations of social life.”2
This is a fascinating cabinet card for its cultural implications… and for what it leaves unsaid of the attitudes and history of the men pictured in this bucolic scene. William Barak was a man, a leader and an elder who kept the flame of his people and his culture alive. Who after all of his travails, turned to creativity and painting to record his culture for future generations. Culture and creativity in any language is a powerful healing force in what is an ongoing story of injustice and persecution. I would have very much liked to have meet this wise man.
Dr Marcus Bunyan
1/ Box 1053/2 (b/c), ‘Notes by Howitt on the Kulin nation from information provided by William Barak’ c. 1882 quoted in Ian D. Clark. “The A.W. How Papers,” in La Trobe Journal No 43, Autumn 1989, p. 30 on the La Trobe Journal website [Online] Cited 06/10/2021.
2/ W. E. H. Stanner. “Howitt, Alfred William (1830-1908),” on the Australian Dictionary of Biography website Volume 4, (MUP), 1972 [Online] Cited 09/04/2016.
Carl Walter (Australian, 1831-1907) William Barak – age 42 – Yarra Yarra Tribe 1866 Albumen silver photograph Approx. 10.0 x 6.7cm State Library of Victoria
Carl Walter (c. 1831 – 7 October 1907), also known as Charles Walter, was a German-born botanist and photographer who worked in Australia. Walter was born in Mecklenburg, Germany in about 1831 and arrived in Victoria in the 1850s.
Walter set up a photographic studio in Melbourne, promoting himself as a “Country Photographic Artist” or “Landscape Photographic Artist”. For a twenty-year period starting from about 1862, he would periodically travel to eastern and alpine regions of Victoria with camera equipment and camping gear in a backpack.
In 1866 Walter took 106 photographs of Aboriginal people at Coranderrk east of Melbourne, which were exhibited at the Intercolonial Exhibition of Australasia in Melbourne in 1866-67.
Fred Kruger (Australian born Germany, 1831-1888) William and Annie Barak with their son, David, at Coranderrk Aboriginal Station c. 1875
Fred Kruger (Australian born Germany, 1831–1888) William and Annie Barak with their son David at Coranderrk Aboriginal Station c. 1875 Yarra Ranges Regional Museum, 9499
Fred Kruger (Australian born Germany, 1831-1888)
Fred Kruger (born Johan Friedrich Carl Kruger, 18 April 1831 – 15 February 1888) was a German-born photographer noted for his early photography of landscape and indigenous peoples in Victoria, Australia. …
In 1866, Kruger first registered his photography business at 133 Cardigan Street, Carlton, Melbourne, before moving it in August 1867 to High Street, Prahran, Melbourne, continuing there until 1871, then relocating in Preston to High Street and again to Regent Street in that suburb.
During this period, Kruger was achieving international recognition for his landscape photography, including the award of medals from both the 1872 Vienna Exhibition and the 1876 Philadelphia Centennial Exhibition. He became the first photographer to take group photos of the first Aboriginal cricket team in 1866, which became one of his most recognised images, and was subsequently commissioned in 1877 by the Aboriginal Protection Board to create a collection of work including portraits of the Aboriginal residents of the Coranderrk reserve, an Aboriginal reserve run by the colonial government of Victoria, which was made public in 1883. Kruger won more awards; a gold medal for the best collection of landscape views and another, for the best panoramic view of Geelong, at the Geelong Industrial and Juvenile Exhibition in 1879.
In March 1879 Kruger was photographing groups of Geelong residents, ensuring each person could easily be identified in his detailed views, as he did when photographing the Corio Bay rowing crew in November 1879. …
Kruger then settled in Geelong permanently, and his photography studio is registered on 29 December 1887 at Skene Street, in the Geelong suburb of Newtown. He created a collection in 1880 of twelve views of the streets and buildings of Geelong, winning him an award at the Melbourne International Exhibition (1880). The government of Victoria engaged him to photograph the Yan Yean Waterworks for the Colonial and Indian Exhibition in London. Kruger gained commissions from house owners to photograph their homes, most famous of which was from Lady Loch, the wife of the Governor.
Kruger made three visits to the Queenscliff region in 1881, 1882 and 1885, capturing views to include the buildings of the settlement and its marine setting. On 15 February 1888, Kruger died of peritonitis (inflammation of the membranes of abdominal wall and organs). Large holdings of his work have been showcased at the National Gallery of Victoria.
Unknown photographer William Barak 1876 National Archives of Australia, A1200, L22062
Florence Ada Fuller (Australian born South Africa, 1867-1946) Barak – last chief of the Yarra Yarra tribe of Aborigines 1885 Oil on board State Library of Victoria LaTrobe Picture Collection
William Barak (Australian, c. 1824-1903) and Coranderrk
William Barak (or Beruk), was the last traditional ngurungaeta (elder) of the Wurundjeri-willam clan, first inhabitants of present-day Melbourne, Australia. He became an influential spokesman for Aboriginal social justice and an important informant on Wurundjeri cultural lore.
Barak was born in the early 1820s at Brushy Creek near present-day Croydon, in the country of the Wurundjeri people… Barak attended the government’s Yarra Mission School from 1837 to 1839. When he joined the Native Mounted Police in 1844, he was given the name of William Barak. He was Police Trooper No.19. In early 1863, Barak moved to Coranderrk Station, near Healesville, Victoria with about thirty others… Upon the death of Simon Wonga in 1875, Barak became the Ngurungaeta of the clan. He worked tirelessly for his people and was a successful negotiator on their behalf. He was a highly respected man and leader, with standing amongst the Indigenous people and the European settlers.
Coranderrk Station
Coranderrk Station ran successfully for many years as an Aboriginal enterprise, selling wheat, hops and crafts on the burgeoning Melbourne market. Produce from the farm won first prize at the Melbourne International Exhibition in 1881; and other awards in previous years, such as 1872. By 1874, the Aboriginal Protection Board (APB) was looking for ways to undermine Coranderrk by moving people away due to their successful farming practices. Neighbouring farmers also wanted the mission closed as the land was now deemed ‘too valuable’ for Aboriginal people to occupy. Photographer Fred Kruger was commissioned to document the site and its inhabitants.
Coranderrk Petition
In the 1870s and ’80s, Coranderrk residents sent deputations to the Victorian colonial government protesting their lack of rights and the threatened closure of the reserve. A Royal Commission in 1877 and a Parliamentary Inquiry in 1881 on the Aboriginal ‘problem’ led to the Aborigines Protection Act 1886, which required ‘half-castes under the age of 35’ to leave the reserve.
Activist William Barak and others sent a petition on behalf of the Aboriginal people of Coranderrk to the Victorian Government in 1886, which reads: “Could we get our freedom to go away Shearing and Harvesting and to come home when we wish and also to go for the good of our Health when we need it … We should be free like the White Population there is only few Blacks now rem[a]ining in Victoria, we are all dying away now and we Blacks of Aboriginal Blood, wish to have now freedom for all our life time … Why does the Board seek in these latter days more stronger authority over us Aborigines than it has yet been?”
As a result of the Aborigines Protection Act of 1886, around 60 residents were ejected from Coranderrk on the eve of the 1890s Depression. Their forced departure crippled Coranderrk as an enterprise, with only around 15 able-bodied men left to work the hitherto successful hop gardens. Almost half the land was reclaimed by government in 1893, and by 1924 orders came for its closure as an Aboriginal Station, despite protests from Wurundjeri returned servicemen who had fought in World War I.
Barak is now best remembered for his artworks, which show both traditional Indigenous life and encounters with Europeans. Most of Barak’s drawings were completed at Coranderrk during the 1880s and 1890s. They are now highly prized and exhibited in leading public galleries in Australia. His work is on permanent display in the National Gallery of Victoria Ian Potter Centre at Federation Square, Melbourne.”
Fred Kruger (Australian born Germany, 1831-1888) David Barak at Coranderrk Aboriginal Station c.1876 Museum Victoria
“This small, carte de visite sized photograph says more to me than most of the other photographs in the exhibition put together. It is almost as though the photographer had a personal attachment and connection to the subject. This poignant (in light of following events) dark, brown-hued photograph shows the son of elder and leader William Barak about the age of 9 years old in 1876. In 1882, David fell ill from tuberculosis and arrangements were made to admit him to hospital in Melbourne. These were thwarted by Captain Page, secretary of the Aboriginal Protection Board, and Barak had to carry his sick child all the way from Coranderrk to Melbourne and the home of his supporter Anne Bon. David was admitted to hospital but died soon after, with his father not even allowed to be by his bedside. After David’s death there is a heavy sadness noticeable in Barak’s eyes (see the book First Australians by Rachel Perkins, Marcia Langton, p. 104).
Unlike other photographs of family groups taken at Coranderrk, Kruger places David front on to the camera in the lower 2/3 rds of the picture plane on his own, framed by the symmetry of the steps and door behind. David glasps his hands in a tight embrace in front of him (nervously?), his bare feet touching the earth, his earth. The only true highlight in the photograph is a white neckerchief tied around his throat. There is an almost halo-like radiance around his head, probably caused by holding back (dodging) during the printing process. Small, timid but strong, in too short trousers and darker jacket, this one image – of a child, a human being, standing on the earth that was his earth before invasion – has more intimacy than any other image Kruger ever took, even as he tried to engender a sense of intimacy with the environment.”
Fred Kruger (born Germany 1831, arrived Australia 1860, died 1888) Aboriginal cricketers at Coranderrk c.1877 albumen silver photograph 13.3 x 18.6cm National Gallery of Victoria, Melbourne Gift of Mrs Beryl M. Curl, 1979
Unknown photographer [A group of Aboriginal men at Coranderrk Station, Healesville] Nd [perhaps c. 1895-1900 looking at the age of Barak] Silver gelatin photograph 15.6 x 20.1cm Collection of the State Library of Victoria
Studio portrait of sixteen Aboriginal men, five standing, five seated on chairs, the rest on the ground, all except two full face, wearing European dress. Barak back row 2nd left. Information provided by Aunty Joy Murphy, Wurundjeri Senior Elder confirming that Barak is correctly identified. Preferred title supplied by the Aboriginal Liaison Officer, Museum of Victoria.
Talma & Co. (1893-1932) 119 Swanston St. Melbourne Barak, Chief of the Yarra Yarra Tribe [Barak drawing a corroboree] c. 1895-98 Gelatin silver photograph 13.3 x 8.5cm., on mount 22.7 x 16.5cm Inscribed in ink on mount l.l.: From Mrs. A. Bon, / “Wappan”. Collection of the State Library of Victoria
Barak working on a drawing attached to the wall of a vertical slab hut. There is a wooden picket fence at the right hand side.
Barak (Yarra Yarra chief, 1824-1903) Aboriginal ceremony c. 1880 – c. 1890 Brown ochre and charcoal on cardboard 73.2 x 55.5cm Collection of the State Library of Victoria
William Barak (Yarra Yarra chief, 1824-1903) Aboriginal ceremony, with wallaby and emu c. 1880 – c. 1890 Brown ochre and charcoal on cardboard 73.0 x 56.0cm Collection of the State Library of Victoria
Alfred William Howitt (Australian born England, 1830-1908)
Alfred William Howitt (1830-1908), explorer, natural scientist and pioneer authority on Aboriginal culture and social organisation, was born on 17 April 1830 at Nottingham, England, the oldest surviving son of William Howitt and his wife Mary, née Botham. He was educated in England, Heidelberg and University College School, London. In 1852, under the press of family needs, he went with his father and brother Charlton to Melbourne where they had been preceded in 1840 by William’s youngest brother Godfrey. A reunion was one purpose of the visit but William and his sons also intended to try their fortunes on the new goldfields. They did so with modest success at intervals in the next two years. The experience turned the course of Alfred’s life. He learned to live with confidence in the bush, and its natural phenomena, so strange and as yet so little studied, stimulated his mind to their scientific study. In 1854 his father and brother returned to England but Howitt elected to remain, thoroughly at home in the Australian scene.
Young and handsome, of short and wiry build and notably calm and self-possessed, he fulfilled his mother’s prophecy that ‘someday Alfred will be a backwoodsman’. For a time he farmed his uncle’s land at Caulfield but, unattracted by the life, turned again to the bush and as a drover on the route from the Murray to Melbourne made the passing acquaintance of Lorimer Fison. An experienced bushman and ardent naturalist, Howitt was sent in 1859 by a Melbourne syndicate to examine the pastoral potential of the Lake Eyre region on which Peter Warburton had reported rosily. He led a party with skill and speed from Adelaide through the Flinders Ranges into the Davenport Range country but found it desolated by drought and returned to warn his sponsors. His ability as a bushman and resourceful leader came to public notice when, after briefly managing a sheep station at Hamilton and prospecting in Gippsland, he took a government party through unexplored alpine country to gold strikes on the Crooked, Dargo and Wentworth Rivers. He was an obvious choice as leader when in 1861 the exploration committee of the Royal Society of Victoria decided to send an expedition to relieve or, as the worst fears sensed, to rescue Robert O’Hara Burke, William Wills, John King and Charley Gray. Howitt’s discharge of this assignment was exemplary. Without blunder or loss he twice led large parties on the long journey to Cooper’s Creek. He soon found King, the only survivor, and took him to a public welcome in Melbourne but avoided the limelight for himself. Then, at request, he returned to bring the remains of Burke and Wills to the capital for interment. On the second expedition he had explored a large tract of the Barcoo country.
For his services Howitt was appointed police magistrate and warden of the Omeo goldfields, and in 1863 began a distinguished career of thirty-eight years as a public official, twenty-six of them as magistrate. In 1889 he became acting secretary of mines and water supply and in 1895 commissioner of audit and a member of the Public Service Board. He retired in January 1902 on a pension but served on the royal commission which in 1903 examined sites for the seat of government of the Commonwealth, and was chairman of the royal commission on the Victorian coal industry in 1905-06.
Such a career would have sufficed an ordinary man but Howitt attained greater things within it. Physical and intellectual fatigue seemed unknown to him. ‘What are they?’ he asked drily at 75 when Fison inquired if he never felt the infirmities of old age. In his long magistracy he travelled enormous distances annually (in one year, it was said, 7000 miles [11,265 km]) on horseback throughout Victoria. He read while in the saddle and studied the natural scene with such assiduous care that from 1873 onward he began to contribute to official reports, scientific journals and learned societies papers of primary value on the Gippsland rocks. He pioneered the use in Australia of thin-section petrology and chemical analysis of rocks. His fundamental contribution was his discovery and exploration of the Upper Devonian series north of Bairnsdale. He also made important studies of the Lower Devonian volcanics in East Gippsland and compiled magnificent geological maps of the area. In botany his Eucalypts of Gippsland (1889) became a standard authority and he collected hundreds of varieties of ferns, grasses, acacias and flowering plants. But his greatest eminence came from his work in anthropology, which was his main interest and relaxation after 1872…
Read the full biography by W. E. H. Stanner. “Howitt, Alfred William (1830-1908),” on the Australian Dictionary of Biography website Volume 4, (MUP), 1972 [Online] Cited 09/04/2016.
Alfred Howitt, the leader of the party to rescue Burke and Wills, circa 1861, from William Strutt album illustrating the Burke and Wills exploring expedition crossing the continent of Australia from Cooper’s Creek to Carpentaria, June 1861, DL PXX 3
Batchelder & O’Neill Alfred William Howitt c. 1863 Albumen silver carte-de-visite 9.0 x 5.2cm Collection of the State Library of Victoria
Howitt full length in the photographers’ studio, leaning on a button-backed chair, wearing a three-piece winter suit, with a watch-chain and holding a pair of gloves in his right hand.
Batchelder & O’Neill Alfred William Howitt Nd Albumen silver carte-de-visite on mount 10.7 x 6.5cm approx. Collection of the State Library of Victoria
After seven years of curating Art Blart, finally I can talk about an exhibition on one of my favourite humanist/social documentary photographers. This fact alone shows how rare it is to get to see his photographs in an exhibition, let alone display them online, such is the control that agencies have over the artist’s work.
Personally, I prefer the earlier, more avant-garde work around the time of the Second World War which has more bite, more of a cutting edge. But then again how can you argue against the sheer beauty and formalism of Harbour of Kowloon (1952, below) or the “atmosphere” of that wondrous photograph Courtyard of the Meiji shrine (below) where the snow has been falling since 1951. I remember starting out as an artist, seeing this image and staring in disbelief at this vision.
Perhaps that is a good metaphor for Bischof’s work: that of a visionary, for you never sense the presence of the photographer in his work (unless he wants you to!) but always know that it is a Bischof photograph. The photographs are almost ego-less, which is one reason I suppose that they are so damn good. The artist gets physically close to the subject matter (as in Stallion Remus, 1944 and On the road to Cuzco, 1954) and then lets the subject reveal itself. This is such an art, to be present and absent in the work at the same time.
It is a great sadness that Bischof died so young (at age 38, when the jeep in which he was travelling plunged off a cliff in the area of Peña de Águila, in the Peruvian Andes) and that the work of such a sympathetic photographer is not as well known as the work of that other Swiss photographer, Robert Frank. Bischof’s work lives and breathes in the top echelons of photography but somehow, you never hear of him. In my humble opinion, one of the great photographers of all time.
Dr Marcus Bunyan
Many thankx to the Musée de l’Elysée for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
Werner Bischof, Point de vue et Helvetica
An Era Defined by Exile Korean War Photos by Werner Bischof
To mark the centenary of the birth of Swiss photographer Werner Bischof (1916-1954), the Musée de l’Elysée is presenting a retrospective of his work entitled Point of View, produced by Magnum Photos (Paris). The exhibition offers almost 200 original and sometimes unpublished prints selected from the Werner Bischof Estate (Zurich). The exhibition will also display contact sheets, books, magazines and private letters. Several projections will give a contemporary approach to his work. The exhibition will present his work in Switzerland (1934-1944), Europe (1945-1950), Asia (1951-1952), and North and South America (1953-1954).
A second exhibition, produced by the Musée de l’Elysée and entitled Helvetica focuses exclusively on Bischof’s Swiss years, the period of training, studio work fashion and advertising and then the war years in Switzerland during which he became a press photographer working for the magazine DU. The exhibition Helvetica is the subject of the first publication of the “Collection – Musée de l’Elysée”.
Text from the Musée de l’Elysée website
“The Swiss genius is an exceptional photographer possessing tremendous technical knowledge and experience for his age (he’s only 32 years old), being able to make great pictures, both inside studio (a sphere in which she gets superb results thanks to his lighting mastery, the control on the depth of field, etc) and with persons in outdoor assignments, where by means of his great humanistic sensitiveness, intuition, precision in the timing on pressing the release shutter button of his cameras, outstanding grasping to capture the most representative moments and passion for his trade, also creates very powerful and meaningful images once and again, taking care of the most minute details, even when working under the most extreme contexts, since he’s a great perfectionist… Throughout all of his career as a professional photographer, Bischof proved to be an accomplished master of medium format made using a 2 1/4 x 2 1/4 (6 x 6 cm) Rolleiflex medium format cameras. He also used a rangefinder 35 mm Leica IIIc camera with Leitz Elmar 5 cm f/3.5 lens with which he likewise got great photographs.”
“Another timeless photographic icon in which stands out the lavish level of detail in the garment of the boy and his typical hat, along with the intricate texture of the sack he is wearing on his back, the impression of volume of his right hand, the fibrous musculature in his calves, the soft bokeh in the mountainous area which can be seen in the background and above all a millenary synergy between man and nature that Werner Bischof realised was endangered.”
“Bischof creates a kind of living landscape highlighted by its unmatched formal and compositive precision, masterfully using the natural light, obtaining plentiful details and exceedingly delicate transitions and hues of grey scales, exploiting the capacities of square medium format to the utmost. The very pure whites of the snow on the ground, the temple roof and the tree tops are likewise worth being mentioned.”
Exhibition dates: 4th December, 2015 – 10th April, 2016
Curators: Dr. Shaune Lakin, Senior Curator of Photography at NGA with collaborator Anne O’Hehir, Curator of Photography at NGA
Man Ray (United States of America 1890 – France 1976) No title (Woman with closed eyes) c. 1928 Gelatin silver photograph Not signed, not dated. Stamp, verso, l.r., “Man Ray / 81 bis. Rue / Campagne Premiere / Paris / XIV”. Image: 8.9 x 12.8cm National Gallery of Australia, Canberra, purchased 1984
Despite a focus on the camera’s relationship to the beauty and pure form of the modern world – “the attraction and charm of the surface” – these photographs are more than just being skin deep. In their very straightforwardness the photographs propose a “rigorous sensitivity to form revealed patterns of beauty and order in the natural and man-made alike.” But more than the portrayal of something we would not see if it were not for the eye of the photographer, the lens of the camera, the speed of the film, the sensitivity of the paper, the design of the architect, the genetics of nature … is the mystery of life itself.
Modernist structures and mass-produced objects can never beat a good mystery. Just look at Man Ray’s Woman with closed eyes (c. 1928, above) or the look in the eyes of Robert Frank’s son, Pablo. You can never pin that down.
While form may be beauty, mystery will always be beautiful.
Dr Marcus Bunyan
Please click on the photographs to view a larger version of the image.
Walker Evans (United States of America, 1903-1975) Graveyard and steel mill, Bethlehem, Pennsylvania 1935 Gelatin silver photograph Image: 19.1 h x 24.0cm Sheet: 20.2 x 25.2cm National Gallery of Australia, Canberra, purchased 1980
“The world is beautiful is an exhibition of photographs taken over the last 100 years from the National Gallery of Australia’s magnificent photography collection, including work by Diane Arbus, Henri Cartier-Bresson, Max Dupain, Bill Henson, Robert Mapplethorpe, Man Ray, Cindy Sherman and many more.
It draws its title from one of the twentieth-century’s great photographic moments, the publication of Albert Renger-Patzsch’s book The world is beautiful in 1928. Renger-Patzsch’s approach embodied his belief that ‘one should surely proceed from the essence of the object and attempt to represent it with photographic means alone’.
Inspired by this confidence in the medium, the exhibition looks at the way the camera interacts with things in the world. One of photography’s fundamental attributes is its capacity to adopt a range of relationships with its subject, based on the camera’s physical proximity to it. Indeed, one of the most basic decisions that a photographer makes is simply where he or she places the camera. The pictures in this exhibition literally take you on a photographic trip, from interior worlds and microscopic detail to the cosmic: from near to far away.
Together, these photographs capture some of the delight photographers take in turning their cameras on the world and re-imaging it, making it beautiful through the power of their vision and their capacity to help us see the world in new ways.”
Text from the National Gallery of Australia website
Near
Close up, the world can be surprising. There is an undeniable intensity and focus that comes with getting up close to people and objects. It is rude to stare, but photography has no such scruples.
Pioneers of the medium attempted to photograph organic forms through a microscope, making once-hidden worlds accessible. The pleasure photographers take in getting up close to their subject has followed the medium’s progress. This was especially the case during the twentieth century, when advances in photographic technology and profound shifts in our relationship to space brought about by events such as war often turned our attention away from the outside world.
For many photographers, the camera’s capacity to subject people and objects to close scrutiny has provided a way of paring back vision to its essence, to view the world unencumbered by emotion and sentiment. For others, getting up close is not just about physical proximity; it is also about psychological and emotional states that are otherwise difficult to represent. Experiences such as intimacy, love and emotional connection, as well as disquiet, anxiety and hostility, can all be suggested through the use of the close-up. Photographers have also used it literally to turn inwards, escaping into the imagination to create dreamworlds. The camera-eye really can see what the human eye cannot.
Text from the National Gallery of Australia website
Albert Renger-Patzsch (German, 1897-1966) Mantelpavian [Hamadryas Baboon] c. 1925 Gelatin silver photograph 23.8 x 16.8cm National Gallery of Australia, Canberra
“In photography one should surely proceed from the essence of the object and attempt to represent it with photographic terms alone.”
~ Albert Renger-Patzsch
Renger-Patzsch’s primary interest was in the object as a document, removed from its usual context and unencumbered with sentiment. Die Welt ist schön [The world is beautiful], published in Munich in 1928, is one of the great photographic books in the history of photography and its influence across the world was profound. It is an astounding study of the world, celebrating beauty wherever the photographer found it – in modernist structures and mass-produced objects or in plants and animals. The connection and continuity of industry to the natural world is conveyed by emphasising underlying structural and formal similarities. The Gallery has a major holding of works by Renger-Patzsch, including a copy of Die Welt ist schön and 121 vintage prints, most of which were reproduced in the book.
Renger-Patzsch was always firmly committed to the principle of the photograph as a document or record of an object. While the title for his most famous contribution to photography came from his publisher, he wanted his now-iconic 1928 book Die Welt ist schön (The world is beautiful) to be titled simply Die Dinge (Things). In 1937 he wrote that the images in his book, ‘consciously portray the attraction and charm of the surface’. Indeed, the power of these pictures resides in their straightforwardness.
“German photographer Albert Renger-Patzsch was a pioneering figure in the New Objectivity movement, which sought to engage with the world as clearly and precisely as possible.
Rejecting the sentimentality and idealism of a previous generation, Neue Sachlichkeit (New Objectivity) emerged as a tendency in German art, architecture and literature in the 1920s. Applying this attitude to the field of photography, Renger-Patzsch espoused the camera’s ability to produce a faithful recording of the world. ‘There must be an increase in the joy one takes in an object, and the photographer should be fully conscious of the splendid fidelity of reproduction made possible by his technique’, he wrote.
This selection reflects the range of subjects that Renger-Patzsch returned to throughout his career. It includes his early wildlife and botanical studies, images of traditional craftsmen, formal studies of mechanical equipment, commercial still lifes, and landscape and architectural studies. His images of the Ruhr region, where he moved in 1928, document the industrialisation of the area in almost encyclopaedic detail. All of his work demonstrates his sustained interest in the camera’s relationship to the beauty and complexity of the modern world.
In 1928 Renger-Patzsch published The World is Beautiful, a collection of one hundred photographs whose rigorous sensitivity to form revealed patterns of beauty and order in the natural and man-made alike. Embodying a new, distinctly modern way of looking at the world, the book established Renger-Patzsch as one of the most influential photographers of the twentieth century.”
Text by Emma Lewis on the Tate website [Online] Cited 01/04/2016. No longer available online
Edward Weston (American, 1886-1958) No title (Guadalupe, Mexico, 1924): from “Edward Weston fiftieth anniversary portfolio 1902-1952” 1924 Gelatin silver photograph 20.7 x 17.8cm National Gallery of Australia, Canberra, purchased 1981
In 1923 Weston travelled from San Francisco to Mexico City with his son, Chandler and his model and lover, Tina Modotti. The photographs he made there represented a startling, revolutionary breakthrough. Everything got stripped down to its essence, with objects isolated against neutral backgrounds. For these heroic head shots, he moved out of the studio, photographing in direct sunlight, from below and with a hand-held camera. They are monumental but still full of life: Weston was excited by the idea of capturing momentary expressions, in people he found ‘intense and dramatic’.
Robert Frank (Swiss-American, 1924-2019) Pablo 1959 Gelatin silver photograph Image: 20.8 x 31.0cm Sheet: 27.0 x 35.4cm National Gallery of Australia, Canberra, purchased 1980
Frank set out on a two-year road trip across the States in 1955. The images he made of race and class divisions, poverty, alienated youth and loneliness expose America’s dark soul. Others, such as this haunting image of his son, Pablo, were more personal. A selection appeared in The Americans, published in Paris in 1958 and in the States the following year. Many saw it as a bitter indictment of the American Dream, others saw an evocative, melancholic vision of humanity that is deeply moving. As Jack Kerouac commented in his introduction to the American edition, Frank ‘sucked a sad, sweet, poem out of America’
“I try to reveal something about people, because they are so separate, so isolated, maybe it’s a way of bringing people together I don’t want to exploit people. I care about them.”
~ Carol Jerrems, 1977
Carol Jerrems became prominent in the 1970s as part of a new wave of young photographers. Influenced by the counter-culture values of the 1960s, they used art to comment on social issues and engender social change. Jerrems photographed associates, actors and musicians, always collaborating with her subjects, thereby declaring her presence as the photographer. Vale Street raises interesting questions about what is artifice and what is real in photography. She deliberately set up this image, employing her aspiring actress friend and two young men from her art classes at Heidelberg Technical School. Vale Street has achieved an iconic status in Australian photography; the depiction of a confident young woman taking on the world is an unforgettable one. It is an intimate group portrait that is at once bold and vulnerable. In 1975 it was thought to be an affirmation of free love and sexual licence. The image also appears to be about liberation from society’s norms and taboos – ‘we are all three bare-chested, we have tattoos and so what?’
The implication that this scene is perfectly natural is reinforced by locating the figures in a landscape. The young woman is strong and unafraid of the judgement of the viewer. The necklace around her neck is an ankh – a symbol of the new spiritualty of the Age of Aquarius and a re-affirmation of the ancient powers of women.
Paul Outerbridge (United States of America, 1896-1958; Paris 1925-1928, Berlin and London 1928) Nude lying on a love seat c. 1936 Carbro colour photograph 30.2 x 41cm National Gallery of Australia, Canberra, purchased 1980
Like the Australian-born Anton Bruehl, Paul Outerbridge studied at the Clarence White School of Photography in New York. White was keen to see photography establish itself as a practical art that could be used in the service of the rapidly expanding picture magazine industry. Within a year of enrolling in the school, Outerbridge’s work was appearing in Vogue and Vanity Fair. During his lifetime, Outerbridge was known for his commercial work, particularly his elegant, stylish still-life compositions which show the influence of earlier studies in painting. He was also admired for the excellence of his pioneering colour work, which was achieved by means of a complicated tri-colour carbro process.
Much of Outerbridge’s fame now rests on work that he made following more private obsessions. His fetishistic nude photographs of women are influenced primarily by eighteenth-century French painters such as Ingres. Although the depiction of nudes was a genre pursued from the inception of photography, Outerbridge’s interest in breaking down taboos resulted in this material, if known at all, being passed over or vilified in his lifetime. Outerbridge sought to express what he described as an ‘inner craving for perfection and beauty’ through these often mysterious, languid and richly toned images.
Cindy Sherman (American, b. 1954) Untitled #92 1981 Type C colour photograph 61.5 x 123.4cm National Gallery of Australia, Canberra, purchased 1983
This is one of 12 Centerfolds made by Sherman in 1981. The Centerfolds present Sherman posing in a range of situations, each suggesting heightened emotional states and violent narratives; these associations are augmented by the uncomfortably tight framing and the panoramic format used by Sherman across the series. Initially commissioned for the art magazine Artforum, the Centerfolds were never published because they were deemed, with their apparently voyeuristic points of view, to reaffirm misogynist views of women.
William Eggleston (American, b. 1939) Greenwood, Mississippi 1973, printed 1979 Dye transfer colour photograph Image: 29.5 x 45.4cm Sheet: 40.2 x 50.8cm National Gallery of Australia, Canberra, purchased 1980
With its intense red, Eggleston’s picture of the spare room in a friend’s home is one of the most iconic of all colour photographs. Often called The red room, this photograph was intended to be shocking: Eggleston described the effect of the colour as like ‘red blood that is wet on the wall’. But the radicalness of the picture is not just in its juicy (and impossible to reproduce) redness; it is also found in the strange view it provides of a domestic interior, one that Eggleston has described as a ‘fly’s eye view’.
Imogen Cunningham (American, 1883-1976) Magnolia Blossom 1925 Gelatin silver photograph Image: 17.1 x 34.6cm Mount: 38.2 x 50.7cm National Gallery of Australia, Canberra, purchased 1978
During the 1920s, raising three young sons, Cunningham began to focus on her immediate surroundings. This restricted environment encouraged Cunningham to develop a new way of working, as she began to place her camera closer to the subject: to zebras on a trip to the zoo, to snakes brought to her by her sons, and perhaps most famously to the magnolia blossoms and calla lilies she grew in her garden. Observing what she termed the ‘paradox of expansion via reduction’, the intensity and focus attendant to this way of seeing flooded her work with sensuality and reductive power.
Olive Cotton (Australian, 1911-2003) Skeleton leaf 1964 Gelatin silver photograph Image: 50.4 x 40.8cm Sheet: 57.8 x 47.6cm National Gallery of Australia, Canberra, purchased 1987
This leaf skeleton – a leaf that has had its pulp removed with heat and soda – was probably photographed in front of a window in Cotton’s home near Cowra, NSW. Since the 1930s Cotton had been drawn to the close study of nature, and many of her best photographs feature close-ups of flowers, tufts of grass and foliage. This photograph is notable because it was taken in the studio, and reflects the austerity and simplicity that pervaded Cotton’s work in the decades after the Second World War.
Lee Friedlander (American, b. 1934) Nashville, 1963 1963 Gelatin silver photograph Image: 28.2 x 18.7cm Sheet: 35.3 x 27.8cm National Gallery of Australia, Canberra, purchased 1981
Middle distance
The further away we move from a subject, the more it and its story open up to us. While the close-up or compressed view tends to be very frontal (the camera presses up against the subject), the defining characteristic of much mid-century photography was its highly mobile relationship to space: its extraordinary capacity to survey and to organise the world.
The space between the camera and its subject can suggest impartiality and detachment. Documentary photographers and photojournalists, for example, open their cameras up to their subjects, as if to ‘let them speak’. But the depiction of the space between the camera and its subject, and the way that it is rendered through the camera’s depth of field, can also reflect decision making on the part of the photographer. By adjusting the camera’s settings, and thus choosing to render part of the subject in focus, the photographer can direct our focus and attention to certain parts of an image. In this way, photographers put forward an argument based on their world view. Photography can change the way we think about the world.
Text from the National Gallery of Australia website
Ilse Bing (Germany 1899 – United States of America 1998; France 1930-1941 United States from 1941) Eiffel Tower, Paris 1931 Gelatin silver photograph Signed and dated recto, l.r., pen and ink “Ilse Bing/ 1931” Image: 22.3 x 28.2cm National Gallery of Australia, Canberra, purchased 1989
Bing took up photography in 1928 and quickly developed a reputation as a photojournalist and photographer of modernist architecture. Inspired by an exhibition of modern photography and the work of Paris-based photographer Florence Henri, Bing moved to Paris 1930 and quickly became associated with the city’s photographic avant-garde. Bing worked exclusively with the fledgling Leica 35mm-format camera; her interest in the pictorial possibilities of the hand-held Leica can clearly be seen in this striking view of the Eiffel Tower.
Winogrand had a tremendous capacity to photograph people in public spaces completely unawares. This image records a group of visitors to the 1964 World’s Fair; it focuses on three young women – Ann Amy Shea, whispering into the ear of Janet Stanley, while their friend Karen Marcato Kiaer naps on Stanley’s bosom. The figures fill the space between the picture’s fore- and middle-grounds, to the extent of allowing the viewer to examine people’s expressions and interactions in close detail. This in turn allows us to encroach on the personal space of people we don’t know.
Diane Arbus (American, 1923-1971) Child with toy hand grenade, in Central Park, New York City 1962 Gelatin silver photograph Image: 20 x 17.2cm Sheet: 32.8 x 27.6cm National Gallery of Australia, Canberra, purchased 1980
During workshops with Lisette Model, Arbus was encouraged to develop a direct, uncompromising approach to her subjects. She did this using the square configuration of a medium-format camera which Arbus most usually printed full frame with no cropping. Model also convinced Arbus, who had been interested in myth and ritual, that the more specific her approach to her subjects, the more universal the message. In many ways this image of a boy caught hamming it up in Central Park, with his contorted body and grimacing face, captures and prefigures many of the anxieties of America during the sixties, a country caught in an unwinnable war in Vietnam and undergoing seismic social change.
Henri Cartier-Bresson (French, 1908-2004) Rue Mouffetard, Paris 1954, printed c. 1980 Gelatin silver photograph Image: 35.9 x 24.2cm Sheet: 39.4 x 29.6cm National Gallery of Australia, Canberra, purchased 1982
Helen Levitt (United States of America, 1913 – 2009) New York 1972 Dye transfer colour photograph Image: 23.9 x 36.2cm Sheet: 35.6 x 42.9cm National Gallery of Australia, Canberra, purchased 1984
“The streets of the poor quarters of the great cities are, above all, a theatre and a battleground.”
~ Helen Levitt
Inspired by seeing work by Walker Evans and Henri Cartier-Bresson in 1935, Levitt took to the streets. Children became her most enduring subject. Like Evans, Levitt was famously shy and self-effacing, seeking to shoot unobserved by fitting a prism finder on her Leica. Her approach eschews the sensational; instead she is interested in capturing small, idiosyncratic actions in the everyday. Her images were often shot through with a gentle, lyrical humour though a dark strangeness also surfaces at times.
Helen Levitt (American, 1913-2009) New York 1972 Dye transfer colour photograph Image: 23.4 x 35.6cm Sheet: 35.4 x 42.9cm National Gallery of Australia, Canberra, purchased 1984
Ernst Haas (Austria 1921 – United States of America 1986; United States from 1951) Albuquerque, New Mexico 1969 Dye transfer colour photograph Image: 44.9 x 67.8cm Sheet: 52.3 x 75.7cm National Gallery of Australia, Canberra, purchased 2000
For Haas, colour photography represented the end of the grey and bitter war years and he started seriously working in the medium after moving to America in 1951. Work on his photoessay, Land of Enchantment and film stills assignments for The Misfits, The Bible and Little Big Man took Haas to the Southwest. The desert landscape of Albuquerque, located on Route 66, had been totally transformed by progress since the 1920s. Photographing the street after rain, Haas has signified that evolution by way of his distinctive ability to translate the world into shimmering energy.
Photography has a long-standing interest in faraway places. In 1840, right in photography’s infancy, astronomical photography was launched when the first photograph of the moon was made. As photographic imaging technology has improved, so has the medium’s capacity to make faraway places accessible to us.
Photography can bring foreign places and people closer to home, or collect together images of places and structures that are located in different places. It can also attempt to give a picture to experiences that are otherwise difficult to grasp or represent, such as complex weather events or transcendental phenomena.
Against the odds, there are photographers who make images that are about what cannot be seen. Faraway is often used as a metaphor for thinking about the ineffable and the inexplicable. Science and spirit go hand-in-hand. ‘The most beautiful thing we can experience is the mysterious’, Albert Einstein believed. Photographers can take us to new worlds.
Text from the National Gallery of Australia website
Ansel Adams (San Francisco, California, United States of America 1902 – Carmel, California, United States of America 1984) Moonrise, Hernandez, New Mexico 1941 Ansel Adams Museum Set Gelatin silver photograph Image: 38.6 x 49cm Mount: 55.6 x 71cm National Gallery of Australia, Canberra, purchased 1980
Adams became the most famous landscape photographer in the world on the back of his images of America’s West. While mass tourism was invading these wilderness areas, Adams’s photographs show only untouched natural splendour. His landscapes are remarkable for their deep, clear space, distinguishable by an uncanny stillness and clarity. The story of Moonrise is legendary: driving through the Chama River Valley toward Española, Adams just managed by a few seconds to catch this fleeting moment before the dying sunlight stopped illuminating the crosses in the graveyard. Through hours of darkroom manipulation and wizardry, Adams created an image of almost mystical unworldliness.
Tracey Moffatt (Australian, b. 1960) Up in the sky [Up in the sky – a set of 25 photolithographs] 1997 No. 8 in a series of 25 Photolithograph Image: 61.0 x 76.0cm Sheet: 72.0 x 102.0cm KODAK (Australasia) PTY LTD Fund 1997 National Gallery of Australia, Canberra
Up in the sky is unusual in Moffatt’s oeuvre for being shot out of doors on location. Her photomedia practice is informed by an upbringing watching television, fascinated by film and pop culture. This series takes many of its visual cues from Pier Paolo Pasolini’s Accattone of 1961 as well as the Mad Max series – the references, twisted and re-imagined, are like half-forgotten memories. She addresses race and violence, presenting a loose narrative set against the backdrop of an outback town. The sense of unease is palpable: Moffatt here is a masterful manipulator of mood.
Laurence Aberhart (Aotearoa New Zealand, b. 1949) Taranaki, from Oeo Road, under moonlight, 27-28 September 1999 1999 Gelatin silver photograph 19.4 x 24.3cm Gift of Peter Fay 2005 National Gallery of Australia, Canberra
For four decades, Aberhart has photographed the Taranaki region of New Zealand’s North Island, including its settled landscape and its most distinctive feature, the sacred TeMounga (Mount) Taranaki. Using an 8 x 10-inch view camera, Aberhart has over time built up an important archive documenting the social geography and landscape of the Taranaki. Aberhart describes the conical mountain as a ‘great physical and spiritual entity’ and sees his photographs of it as a counterbalance to the countless images of the mountain that circulate on tea towels and postcards.
Curator: Pascal Rousseau, Professor of Contemporary History of Art at the University of Paris I Panthéon Sorbonne
Louis Darget (French, 1847-1923) Fluidic Thought-Image Photography 1896
(L) Inscribed: “Photo… of thought. Head obtained by Mr. Henning, having a plate wrapped in black paper on his forehead while he played the piano. Opposite him on the piano was a portrait of Beethoven. Could this be that [same] portrait reflected by the brain onto the plate through the black paper. Comt. Darget”
(R) “Photograph of a Dream: The Eagle.” 25 June, 1896. Inscribed: “Obtained by placing a photographic plate above the forehead of Mme Darget while she was asleep.”
Telepathic art in the 20th century. What a fascinating subject for a spiritual, phantasmagoric exhibition which explores artists’ fascination with the direct transmission of thought and emotion. A lot of phenomena – for example telepathy, X-rays, psychoanalysis – were named or discovered in the last half of the nineteenth century or are concepts and things that began to gain popularity in the collective consciousness at that time, such as the unconscious mind, the anima and animus, the study of signs, photographs of thought, photographs of hysteria (Charcot) and notes and photographs on unexplained paranormal experiences.
“The exhibition enables the spectator to understand how, throughout the 20th century, attempts to give material and visible form to thought processes coincide with the experiments of avant-garde artists. This fantasy of a direct projection of thought not only had a decisive impact on the birth of abstraction but also influenced surrealism and its obsession with the collective sharing of creation and, in the post war period, it gave rise to numerous visual and sound installations inspired by the revolution in information technology, leading to the declaration of “the dematerialisation of art” in conceptual practices.”
Love the work of Émile Cohl and Len Lye, both a revelation to me.
Dr Marcus Bunyan
Many thankx to the Centre Pompidou-Metz for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
When conceived in 1880 in its original size (approx. 70cm) as the crowning element of The Gates of Hell, seated on the tympanum, The Thinker was entitled The Poet. He represented Dante, author of the Divine Comedy which had inspired The Gates, leaning forward to observe the circles of Hell, while meditating on his work. The Thinker was therefore initially both a being with a tortured body, almost a damned soul, and a free-thinking man, determined to transcend his suffering through poetry. The pose of this figure owes much to Carpeaux’s Ugolino (1861) and to the seated portrait of Lorenzo de Medici carved by Michelangelo (1526-31).
While remaining in place on the monumental Gates of Hell, The Thinker was exhibited individually in 1888 and thus became an independent work. Enlarged in 1904, its colossal version proved even more popular: this image of a man lost in thought, but whose powerful body suggests a great capacity for action, has became one of the most celebrated sculptures ever known. Numerous casts exist worldwide, including the one now in the gardens of the Musée Rodin, a gift to the City of Paris installed outside the Panthéon in 1906, and another in the gardens of Rodin’s house in Meudon, on the tomb of the sculptor and his wife.
Text from the Rodin Museum website [Online] Cited 22/03/2016. No longer available online
Cosa Mentale is a unique exhibition that offers a re-reading of the history or art from 1990 to modern day by exploring artists’ fascination with the direct transmission of thought and emotion. It invites the spectator to re-live one of the unexpected adventures of modernity: telepathic art in the 20th century. This exhibition traces a chronological path from symbolism to conceptual art with a collection of some one hundred works by major artists, ranging from Edvard Munch to Vassily Kandinsky, and from Joan Miró to Sigmar Polke. These artists provide innovative ways of communicating with spectators that take us beyond conventional linguistic codes.
The exhibition enables the spectator to understand how, throughout the 20th century, attempts to give material and visible form to thought processes coincide with the experiments of avant-garde artists. This fantasy of a direct projection of thought not only had a decisive impact on the birth of abstraction but also influenced surrealism and its obsession with the collective sharing of creation and, in the post war period, it gave rise to numerous visual and sound installations inspired by the revolution in information technology, leading to the declaration of “the dematerialisation of art” in conceptual practices.
The exhibition begins with the invention of the term “telepathy” in 1882, at a time when the study of psychology interacted with rapid developments in telecommunications. Endeavours ranged from the creation of “photographs of thought” in 1895 to the first “encephalograms” in 1924 (the year when the Surrealist Manifesto was published) and it was the actual activity of the brain which was to be shown in all its transparency, which encouraged artists to reject the conventions of representation by suppressing all restrictions of translation. Telepathy was far from remaining an obscure paranormal fantasy and consistently intrigued and enthralled artists throughout the 20th century. Always present in the world of science fiction, it resurfaced in psychedelic and conceptual art in the period from 1960 to 1970 before reappearing today in contemporary practices enraptured by technologies of “shared knowledge” and the rapid development of neuroscience.
Curator
Pascal Rousseau, professor of contemporary history of art at the University of Paris I Panthéon Sorbonne. Pascal Rousseau has also curated Robert Delaunay exhibitions: From impressionism to abstraction, 1906-1914, at the Centre Pompidou (1999) and To the origins of abstraction (1800-1914) at the Musée d’Orsay (2003).
Len Lye (New Zealand/America, 1901-1980) Tusalava 1929 Film 10 min. 5 sec.
As a student, Lye became convinced that motion could be part of the language of art, leading him to early (and now lost) experiments with kinetic sculpture, as well as a desire to make film. Lye was also one of the first Pākehā artists to appreciate the art of Māori, Australian Aboriginal, Pacific Island and African cultures, and this had great influence on his work. In the early 1920s Lye travelled widely in the South Pacific. He spent extended periods in Australia and Samoa, where he was expelled by the New Zealand colonial administration for living within an indigenous community.
Working his way as a coal trimmer aboard a steam ship, Lye moved to London in 1926. There he joined the Seven and Five Society, exhibited in the 1936 International Surrealist Exhibition and began to make experimental films. Following his first animated film Tusalava, Lye began to make films in association with the British General Post Office, for the GPO Film Unit. He reinvented the technique of drawing directly on film, producing his animation for the 1935 film A Colour Box, an advertisement for “cheaper parcel post”, without using a camera for anything except the title cards at the beginning of the film. It was the first direct film screened to a general audience. It was made by painting vibrant abstract patterns on the film itself, synchronising them to a popular dance tune by Don Baretto and His Cuban Orchestra. A panel of animation experts convened in 2005 by the Annecy film festival put this film among the top ten most significant works in the history of animation (his later film Free Radicals was also in the top 50).
A room of the exhibition features ten blackboards by Rudolf Steiner. They are the instructions of a new design language that the artist wants to develop. Steiner believes in the development of a supersensible consciousness, a big change for the future of humanity. He gives many lectures in which he details his research on the concept of transmission and its influence on the social. Whether true or not, artists such as Piet Mondrian, Wassily Kandinsky and others are interested in the complex graphics of Steiner and his research. Mondrian will even write: “Art is a way of development of mankind.”
Text from the Culture Box website translated from the French
The exhibition starts with a version of the famous figure of Rodin’s Thinker, set off against a sequence of seven photographs from the start of the century, in which the Pictorialist dimension seems to attempt to show lighting emissions produced by the cerebral concentration of the subject. This collection is presented opposite TV Rodin, a video installation created by the artist Nam June Paik who, in the 1970s, reinterpreted electromagnetic animation of closed-circuit thought, when interest in cybernetics was at its peak.
Auras
The direct visualisation of thought and emotional states and the impact of this on the beginnings of abstraction at the start of the 20th century.
The first room focuses on the passion during the century for “photography of thought.” As a direct response to the discovery of radiography by Röntgen, in 1895, numerous amateur researchers attempted to produce images of the brain on photosensitive plates. Since it was possible to see through opaque bodies, why not try to see through the skull, which was now transparent? A curiosity cabinet presents the photographic experiments of Hippolyte Baraduc and Louis Darget with “psychic ones” or “images of thought.” This selection of photographs interacts with two film animation extracts by Émile Cohl, showing, with some humour, the direct projection of thought onto the big screen with the arrival of the cinema.
In the second room, a collection of engravings from the theosophical works of Annie Besant and Charles Leadbeater, presented by the American artist Christian Sampson, reveals the close relationship between the representation of emotional states (thought-patterns) and early abstract painting. They inspired many pioneers of abstract painters, including Kupka and Kandinsky. A group of auras and halos is shown, associated with a colour code for different effects, captured by Kandinsky in order to paint authentic abstract (auto) portraits. In the same vein, paintings by Wilhelm Morgner, Janus de Winter and Jacob Bendien present “psychic portraits” which illustrate a psychological range of emotions by means of chromatic signs.
The third room presents a sequence of ten “blackboards” by Rudolph Steiner, the founder of anthroposophy (the “science of the mind” that was a major influence on some of the members of the avant-garde abstract movement), showing how he developed his theories of the “mental body” and “psychic force”. Next to this is a collection of watercolours by the Swedish painter Hilma af Klint, a pioneer of abstract art. Around this area a multimedia installation by the artist Tony Oursler has been specially created for this exhibition reinterpreting the historical imagination of these “mental projections”.
Magnetic fields
The spread of telepathy in the inter-war period and its influence on surrealism.
In 1924, André Breton published the Surrealist Manifesto (1924) just when the neurologist Hans Berger invented the first electroencephalogram as a result of experimental research into telepathy: this being a less than accidental coincidence, relating to automated transcriptions of the mind. The “exquisite corpses” or “communicated drawings” of the surrealists are linked to experiments that took place at that time into the telepathic transfer of images.
The first room presents a sequence of photographs of the surrealist group in poses in which heads and bodies communicate with each other to produce a collective work under the mysterious influence of “magnetic fields.” Tusalava (1929), a film by the Australian artist Len Lye, illustrates the cinematographic solution found to make mental activity visible, in the form of abstract ideograms taken from aboriginal language.
The second room shows a collection of photographs from the 1920s, some of which are presented by the artist Frédéric Vaesen, relating to the materialisation of psychic entities, the famous “ectoplasms” which give a more tangible reality to imponderable thought. Next to this is a series of works by Joan Miró, in which the painter depicts coloured auras, including a mental map of emotional states, a “photograph of his dreams”.
Mind expander
With the reconstruction of the post war period, divided between the cybernetic model and psychedelic liberation, telepathy remained more than ever a creative horizon for artists in search of perception extended to the electromagnetic manifestations of consciousness.
The New Age spirit of the 1960s witnessed the curious revival of “photographs of thought” (Ted Serios and Salas Portugal), which influenced experimental cinema and psychedelic video (Jordan Belson), a well as some photographic practices (Anna and Bernhard Blume, Dieter Appelt, Suzanne Hiller, John Baldessari and Sigmar Polke).
Under the influence of psychotropic drugs or immersed in highly intense audiovisual devices, electric thought in motion is captured with a penetrating eye. Experimental and radical architectural patterns embody “expanded consciousness”, as is seen in the Mind Expander project (1967) by the Austrian group Haus Rucker Co, which invites the spectator to venture into “superception.” Music has its role here, with the rise in “biomusic” at the end of the 1960s, led by Alvin Lucier, Pierre Henry and David Rosenboom, who produced authentic “brain symphonies,” by means of the sound transcription of the activity of electric waves emitted by the brain, directly captured by electrodes.
Telepathy
The establishment of telepathic art in the 1970s influenced by conceptual practices.
On the margins of pop art, avant-garde artists in the 1970s produced a critique of both form and the art market, by means of strategies that emphasised language and sociological discourse. This also involved a major project in the dematerialisation of art works in which telepathy could be an ideal model for a new non-standard form of communication.
The American artist Robert Morris produced his own Autoportrait in the form of an encephalogram (EEG Portrait) at the same time as his compatriot Robert Barry, a central figure in conceptual art, produced Telepathic Pieces (1969) and Vito Acconci explored extra sensory perception through the form of video (Remote Control, 1971). Against this backdrop, we see considerable new interest in a utopia of shared creation (Robert Filliou and Marina Abramovic) in the era of global communication and the “noosphere” prophetically declared by Teilhard de Chardin and Marshall McLuhan.
The exhibition ends with a vast installation by the artist Fabrice Hyber, a major figure of contemporary art in France, with experimental telepathic booths, paintings, drawings and “prototypes of operating objects” (POF). Hyber invites the spectator to participate, alone or in groups, in an experience which has several surprises, reminding us how, today, under the influence of information networks, neuroscience and the globalised internet, telepathy (ultra democratic and utopian yet also obscure) is more topical than ever and can be explored by artists with the same spirit of derision or anticipation.
Press release from the Centre Pompidou-Metz
Haus-Rucker-Co (Viennese, founded 1967) Laurids, Zamp and Pinter with Environment Transformern (Flyhead, Viewatomizer and Drizzler) 1968 From the Mind Expander project Photo: Gert Winkler
Taking their cue from the Situationist’s ideas of play as a means of engaging citizens, Haus-Rucker-Co created performances where viewers became participants and could influence their own environments, becoming more than just passive onlookers. These installations were usually made from pneumatic structures such as Oase No. 7 (1972), which was created for Documenta 5 in Kassel, Germany. An inflatable structure emerged from the façade of an existing building creating a space for relaxation and play, of which contemporary echoes can be found in the ‘urban reserves’ of Santiago Cirugeda. The different versions of the Mind Expander series (1967-1969), consisted of various helmets that could alter the perceptions of those wearing them, for example the ‘Fly Head’ disoriented the sight and hearing of the wearer to create an entirely new apprehension of reality; it also produced one of their most memorable images.
Haus-Rucker-Co’s installations served as a critique of the confined spaces of bourgeois life creating temporary, disposable architecture, whilst their prosthetic devices were designed to enhance sensory experience and highlight the taken-for-granted nature of our senses, seen also in the contemporaneous work of the Brazilian artist Lygia Clark. Contemporary versions of such work can be found in the pneumatic structures favoured by Raumlabor and Exyzt.
Installation view of Haus-Rucker-Co, Mindexpander 1 1967 in the exhibition Cosa mentale at the Centre Pompidou-Metz. Photo Pompidou Centre. MNAM CCI-distrib. RMN / G. Meguerditchian.
In 1968, the Austrian collective Haus-Rucker-Co designed the Mind Expander as an immersive capsule propelling the audience into a new mode of perception of reality: the “Superception”. This, then, is a synthesis of avant-garde utopias, throughout the twentieth century, influenced by the imagination that gave rise to the development of telecommunications, seeking to develop a way of live transmission of emotion. Its aim was to invent a new, immediate, relationship between the artist and the viewer.
Haus-Rucker-Co (Viennese, founded 1967) Mind Expander 1967 Vienna Epreuve gélatino-argentique Photo: Michael Plitz. Haus-Rucker-Co.
Pianist-composer J.B. Floyd, a long-time collaborator with David Rosenboom is seen with electrodes attached to his head while performing a solo version of Rosenboom’s brainwave music composition Portable Gold and Philosophers’ Stones at Centre Culturel Americain in Paris on 7 January 1975. The equipment shown includes a brainwave monitoring device and an ARP 2600 Synthesizer. The performance occurred simultaneously with a lecture given by David Rosenboom in a presentation titled Biofeedback and the Arts. Artist Jacqueline Humbert, who also participated in the performance, is seated off to the right of the picture frame.
Nam June Paik (American, 1932-2006) TV Rodin (detail) 1976-1978 Plaster, video camera, tripod, monitor, pedestal 132 x 110 x 115 cm
Long considered the most important video artist since the advent of the form in the late 1960s, Nam June Paik’s TV Rodin is one of several related works that involve sculpture – in this case, a cast of Auguste Rodin’s Thinker, studying itself in a small video monitor via closed circuit television. As museum visitors walk around the work and look over the sculpture’s shoulder, their image also appears on the screen. Paik’s influential vision of television as a global cultural force found intelligent and witty form in his videotapes, video sculptures, and intercontinental satellite performances.
Text from the Carnegie Museum of Art website [Online] Cited 22/03/2016.
Nam June Paik (American, 1932-2006) TV Rodin 1976-1978 Plaster, video camera, tripod, monitor, pedestal 132 x 110 x 115cm Photo: Primae / Claude Germain. The Estate of Nam June Paik
Curators: Gilbert & George with organising curators, Mona’s Co-Directors of Exhibitions and Collections, Olivier Varenne and Nicole Durling
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) FORWARD 2008 Mixed media 381 x 604cm Courtesy of the artists and White Cube
Gentlemen of the gutter
While I admire the mythology of Gilbert and George, that ever so British pair of deviant artists, they have never been among my favourites.
They had a tough road. Imagine meeting in 1967, pre-Stonewall and the beginning of gay liberation, and then moving into the roughest part of London, the East End, to live together and make art, dressed as a pair of besuited businessmen. The prejudice and the abuse would have been intense, but they stuck together, they stuck to their path as artists, and they stuck to each other as human beings. It is fascinating to see the trajectory of their development, to follow the development of the grid, the introduction of one colour and then multiple colours.
I understand what they do, empathise with their endeavour (anti-nationalism, religion, bigotry, racism, homophobia etc etc…) but wonder whether they have not painted themselves and their art into a corner. They are so well known for their long running performance – their vaudeville act reminding me of a contemporary Hieronymus Bosch with text ripped from the headlines / images riffed from hell (portraits of cut up reflections assembled to make surreal creatures with gaping mouths), the gridded works, the colours, the content AS graphic gothic cathedral with stained glass windows – that they seem incapable or willing to push themselves and their art further. To shock us in an altogether different way? Now that would be a greater surprise, than just semen, spit and shit.
What I am saying is that they have got their schtick down pat. They worked hard for their anti-establishment schlock horror. The work has presence and they do know how to reach people with a picture but with each repetition, with each ritual performance the cracks grow ever larger. As John McDonald observes, “They are iconoclastic non-entities making art that attracts and repels.”
What actually lies underneath all of this rhetoric. Two caring human beings, two compassionate souls? I think not, therefore I am.**
As can be seen in many of their works, the emperors literally have no clothes…
Dr Marcus Bunyan
** Perhaps it should have been “I care not, therefore I am” … because they don’t really give a dam what people think. This is part of the problem: their rather mean spirited view of the world.
Many thankx to MONA for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
“We are unhealthy, middle-aged, dirty-minded, depressed, cynical, empty, tired-brained, seedy, rotten, dreaming, badly-behaved, ill-mannered, arrogant, intellectual, self-pitying, honest, successful, hard-working, thoughtful, artistic, religious, fascistic, blood-thirsty, teasing, destructive, ambitious, colourful, damned, stubborn, perverted and good. We are artists.”
“Art has just become decoration for the very, very rich. We manage to keep our feet on the ground. We have never been part of an elitist art group. Our art is so confrontational that a lot of collectors would never touch it because they don’t want a naked shit picture in their living room… More and more it is difficult to speak as an artist. Nobody hears you because there are too many and there are too many different ways of making art today that there didn’t use to be when we started out in 1969.”
“We never go to the cinema, the theatre, or the ballet or opera. We stopped 40 years ago. We just didn’t want to become contaminated. We know what we’re interested in, we know how we can reach people with a picture. We have a feeling, what we put in that picture that will mean something to somebody.”
Gilbert & George
Gilbert & George: The Art Exhibition
Gilbert & George In Conversation With Olivier Varenne
Two people, but one artist: the legendary Gilbert & George’s first ever exhibition in Australasia, Gilbert & George: The Art Exhibition, is now open at the Museum of Old and New Art in Tasmania, Australia, until March 28, 2016.
Gilbert & George: The Art Exhibition is a major retrospective, including pictures spanning five decades; dating from 1970 to most recent pictures of 2014. Curated by Gilbert & George with organising curators, Mona’s Co-Directors of Exhibitions and Collections, Olivier Varenne and Nicole Durling, the pictures are installed across the entirety of Mona’s touring galleries, 14 metres underground.
“Our pictures deal with the great universals: death, hope, life, fear, sex, money, race and religion. Seeing is believing. See for yourself: Gilbert & George: The Art Exhibition. This is your very first – and last – chance to see one hundred of our pictures, at the wonderful Museum of Old and New Art in Hobart, Tasmania.” ~ Gilbert & George
Since first meeting at St Martin’s school of Art, London, in 1967, Gilbert & George have lived and worked together as one single and fiercely independent artist, dedicated solely to the creation of their art. They have no allegiance to any other trend, school, movement, doctrine, theory or style of art.
Gilbert & George already knew that they were seeking for a form of art that was to them entirely rooted in the real world – in the streets and clamour and traffic and buildings and hearts of strangers: an “Art for All.”
Today, their art continues to be multi-allusive, contemporary and contentious, as their subject is literally at their feet – along countless streets, the thoroughfares of the passage of millions of lives, and dense with the sedimentary tracings of social existence.
Text from MONA
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, BOMBERS (2006), and at right, FORWARD (2008)
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) BOMBERS 2006 From Bomb Pictures Mixed media 336 x 493cm Courtesy of the artists and White Cube
Gilbert & George created an important group of six pictures for their major retrospective at Tate Modern. The six Bomb Pictures, the only pictures created by the artists in 2006, comprise a 14 metre triptych entitled Bomb and five other pictures: Bombs; Bomber; Bombers; Bombing; and Terror. The artists have described this group of pictures as their most chilling to date. The artists intend the pictures to be seen as modern townscapes reflecting the daily exposure in urban life to terror alerts.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, TOPSY TURVY (1989) from The Cosmological Pictures
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) DEAD HEAD 1989 From The Cosmological Pictures Picture courtesy of the artists and Mona, Museum of Old and New Art, Tasmania, Australia
With this body of work Gilbert & George stress the power of human thought to remake life and so create the future through a process of communication, discussion and questioning, stimulated by the pictures. The word ‘cosmology’ derives from the Greek words for ‘world’ and ‘discourse’. Since September 1991, The Cosmological Pictures have been touring many European cities. Gilbert and George’s aim – to speak to many people in all of these cities – is at the heart of their cosmology.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, NEXT DOOR (2013), in the middle HANDBALL (2008), and at right, SUICIDE STRAIGHT (2011) from The London Pictures
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) KILLERS STRAIGHT 2011 From The London Pictures
The London Pictures are made up of 292 of the 3,712 newspaper ‘bills’ the pair have doggedly pilfered from outside London newsagents over many years. The pictures present an epic survey of modern urban life in all its volatility, tragedy, absurdity and routine violence. They are Dickensian in scope and ultra-modern in sensibility.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing in the middle HANDBALL (2008), and at right, SUICIDE STRAIGHT (2011) from The London Pictures
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing from left (large pictures), CITY DROP (1991), FLAT MAN (1991), EIGHT SHITS (1994) and ILL WORLD (1994), both from The Naked Shit Pictures
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) ILL WORLD 1994 Mixed media 253 x 426cm Courtesy of the artists
The frieze-like composition of The Naked Shit Pictures, with its striking contrasts of scale, was displayed high on the gallery walls. As the title indicates, works in the group depict the artists naked, or semi-dressed, often in conjunction with scaled-up images of faeces. These primary motifs are juxtaposed with urban/parkland scenes, giant anonymous suited bodies and the artists, or set against colour grounds. Marked contrasts in scale are a dominant feature in the series.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at middle, IN THEIR ELEMENT (1998) from the series The Rudimentary Pictures (1998) followed by FIVE (1992)
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) IN THEIR ELEMENT 1988 From the series The Rudimentary Pictures Mixed media 254 x 528 cm Courtesy of the artists
The Rudimentary Pictures, presents thirty-three new works, in which they explore such themes as alienation, sex, race, and human existence. Many of these striking pictures extend the distinctive range of images they have created exploring city life. In Gum City, City Sweat, Money City, Blood City, Piss City, Sex City and Crying City, backgrounds of London street plans are combined with map-like microscopic details of blood, sweat, tears, urine and semen, together with themselves.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at middle, FLYING SHIT WHEEL OF DEATH (1998) and, at right, RAIN WHEEL OF LIFE (1998), both from The Rudimentary Pictures
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) FLYING SHIT WHEEL OF DEATH (installation view) 1998 from the series The Rudimentary Pictures
Gilbert & George hardcover catalogue Photo Credit: Mona/Rémi Chauvin Image Courtesy Mona, Museum of Old and New Art, Hobart, Tasmania, Australia
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) RED MORNING DEATH 1977 Mixed media 241 x 201cm Private collection
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) BLACK JESUS 1980 Mixed media 181 x 251cm Private collection
In the early 1980s, Gilbert & George began to add a range of bright colours to their photographic images. They dramatically expanded their palette although black & white still remained. The series of photo-pieces that emerge during this vibrant period display a heightened reality, moving away from the earlier naturalism. They also began photographing each other as gargoyles, producing large close-ups of their faces, lit from below, grimacing horribly.
“… In a show as vast as the MONA survey, one sees the shit pictures as only a small chapter in their catalogue of would-be outrages. There are microscopic close-ups of their own sweat, blood, piss and sperm, presented as a form of decorative art. There are galleries of handsome young men, lined up like homoerotic altarpieces. There are works that excoriate religion – all forms of religion – and nationalism.
It would be an understatement to say these works sail close to the edge – they have plunged joyously over the precipice, beyond any conventions of good or bad taste. The “moral dimension” Gilbert & George seek is a systematic attempt to explode everything they see as false morality and hypocrisy. Homophobia is a constant target, as is racism and religious dogmatism. They are not the first to see organised religion as the root of all evil, but few artists or thinkers have been so consistently, so violently anti-religious.
The joke, of course, is that they look and act like conservative businessmen. Even their most confronting works are as bold and colourful as advertising billboards, or perhaps stained glass windows. They are iconoclastic non-entities making art that attracts and repels.
From behind a façade of consummate Englishness they set out to expose the grossness and depravity of the world around them. The Jack Freak Pictures (2008) use images of the Union Jack combined with grotesque morphings of their own figures that make them look like demons or mutants. The London Pictures (2011) use hundreds of daily newspaper banners, purloined from newsagents, to produce a chorus of sordidness and sensationalism.
We see two deadpan comedians enjoying the adolescent humour of exposing themselves to an audience, making wall-sized images of all those things not spoken of in ‘polite’ society. I could almost accept the idea of Gilbert & George as two overgrown children, intent on making mischief, but every so often they hit the mark with surprising force.”
John McDonald. “Gilbert & George,” on the John McDonald website December 4, 2015 [Online] Cited 11/03/2016.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, MONEY (2011) from The London Pictures and, at right, Raack (2005) from Ginkgo Pictures
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, VALLANCE ROAD (2013); at centre left RIDLEY ROAD (2013) and at centre right HABDABS (2013) all from the series Scapegoating Pictures
There are 292 pieces in this series featuring whippets and hippy crack (laughing gas). The SCAPEGOATING PICTURES unflinchingly describe the volatile, tense, accelerated and mysterious reality of our increasingly technological, multi-faith and multi-cultural world. It is a world in which paranoia, fundamentalism, surveillance, religion, accusation and victimhood become moral shades of the city’s temper.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, Citied Gents (2005) from Ginkgo Pictures; at left rear, COLOURED FRIENDS (1982); and at right rear SPEAKING YOUTH (1981)
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, RAIN WHEEL OF LIFE (1998), and at right KINK (1998), both from The Rudimentary Pictures
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, TONGUES (1992) followed by IN THEIR ELEMENT (1998) from the series The Rudimentary Pictures followed by FIVE (1992); to the right TOFF’S OUT! (2014) followed by THEY SHOT THEM! (2014), both from the series Utopian Pictures
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) THEY SHOT THEM! 2014 Mixed media 254 x 453 cm Courtesy of ARNDT and Gilbert & George
The 26 UTOPIAN PICTURES convey, like an energy storm, the frenetic forces of an endlessly embattled state: between the voices of authority and civic order. These pictures depict a modern world in which authority and the resentment of authority, rules and rebellion, advertising and public information, dogma and warning, boasts and threats co-exist in seemingly endless proclamations.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing from left to right, SHIT ON SPIT (1997) from The New Testamental Pictures, BLOOD ROADS (1998), BLOOD CITY (1998) and PISS GARDEN (1998) from The Rudimentary Pictures
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) BLOOD CITY 1988 Mixed media 151 x 127 cm Courtesy of the artists
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, KINK (1998), and at rear, COLD STREET (1991)
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing from left to right, BLOODY LIFE No. 4 (1975), AKIMBO (2005) from Sonofagod Pictures,SHITTY WORLD (1994), DEAD HEAD (1989), and CHRISTS (1992) from The China Pictures
In the BLOODY LIFE pictures, from 1975, Gilbert & George strike poses with clenched fists and legs kicking. Even the introspective image of the artists in BLOODY LIFE NO.3 is embedded within a frame of alcohol and the boxing ring. The brutality of these pictures reflects their experience at the time. ‘We went through this big destructive period of the drunken scenery, exploring ourselves, exploring our dark side, going out, getting drunk, all those destructive elements’.
The SONOFAGOD PICTURES consist of 20 paintings that possess a darkly graven strangeness, at once archaic and ultra-modern, in which their temper no less than their signage appears deeply contemporary, ritualistic and disturbed and have all of the dramatic visual impact which one might expect to find in neo-Gothic medievalism.
Christs shows a local youth imagining a butterfly Christ with Gilbert and George wings.
Installation view of the exhibition Gilbert & George: The Art Exhibition at the Museum of Old and New Art, Hobart showing at left, FORWARD (2008) and in the middle right, SCAPEGOATING (2013)
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) ASTRO STAR 2013 From Scapegoating Pictures Picture courtesy of the artists and Mona, Museum of Old and New Art, Tasmania, Australia
There are 292 pieces in this series featuring whippets and hippy crack (laughing gas). The SCAPEGOATING PICTURES unflinchingly describe the volatile, tense, accelerated and mysterious reality of our increasingly technological, multi-faith and multi-cultural world. It is a world in which paranoia, fundamentalism, surveillance, religion, accusation and victimhood become moral shades of the city’s temper.
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) FIGHT BACK 2014 From the series Utopian Pictures Mixed media 254 x 377cm Courtesy of ARNDT and Gilbert & George
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) ONE WORLD 1988 Mixed media 226 x 254cm Courtesy of the artists
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) ALL MY LIFE I GIVE YOU NOTHING AND STILL YOU ASK FOR MORE (Gilbert) 1970 Mixed media Each 193 x 75cm Private collection
Gilbert & George (Gilbert Prousch, British born Italy, 1943; George Passmore, British, b. 1942) ALL MY LIFE I GIVE YOU NOTHING AND STILL YOU ASK FOR MORE (George) 1970 Mixed media Each 193 x 75cm Private collection
Museum of Old and New Art 655 Main Road Berriedale Hobart Tasmania 7011, Australia
Curators: Jennifer Blessing, Senior Curator, Photography, with Susan Thompson, Assistant Curator, Solomon R. Guggenheim Museum
My apologies, I am feeling very poorly at the moment, so just a small comment on this exhibition.
After the trilogy of 19th century photography, now for something completely different… two consecutive postings on contemporary photography.
In this art, the photograph becomes a conceptual “speech” act, where the artists speak with photographs, working with the context of the image – the image as concept, as talk.
It’s not just that the artists make photographic objects, they push what the medium can do. As the press release observes, “Theirs is a sort of “photo poetics,” an art that self-consciously investigates the laws of photography and the nature of photographic representation, reproduction, and the photographic object.” It is art that requires contemplation and meditation on source by Self. I have included several videos and extra text to illuminate aspects of the work in the posting.
I like the intertextuality that the artists employ when pushing the boundaries of photographic practice and representation, particularly Claudia Angelmaier’s series Works on Paper (2008-) and Lisa Oppenheim’s series The Sun is Always Setting Somewhere Else (2006).
Dr Marcus Bunyan
Many thankx to the Solomon R. Guggenheim Museum for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
99 SECONDS OF: PHOTO-POETICS: An Anthology / Guggenheim New York
The exhibition and its accompanying catalogue examine an important new development in contemporary photography, offering an opportunity to define the concerns of a younger generation of artists and contextualise their work within the history of art and visual culture. Drawing on the legacies of Conceptualism, these artists pursue a largely studio-based approach to still-life photography that centres on the representation of objects, often printed matter such as books, magazines, and record covers. The result is an image imbued with poetic and evocative personal significance – a sort of displaced self-portraiture – that resonates with larger cultural and historical meanings. Driven by a profound engagement with the medium of photography, these artists investigate the nature, traditions, and magic of photography at a moment characterised by rapid digital transformation. They attempt to rematerialise the photograph through meticulous printing, using film and other disappearing photo technologies, and creating artist’s books, installations, and photo-sculptures. While they are invested in exploring the processes, supports, and techniques of photography, they are also deeply interested in how photographic images circulate. Theirs is a sort of “photo poetics,” an art that self-consciously investigates the laws of photography and the nature of photographic representation, reproduction, and the photographic object.
Collier’s photographs offer a straightforward presentation of found images and printed ephemera, and explore themes of appropriation, iconography, and surrogacy… Though implicitly layered with feminist critiques of mass media, Collier’s images of famous women – especially those of other artists, like Cindy Sherman, for example – can also be interpreted as oblique self-portraits.
Text from the Guggenheim artist’s web page
“Ephemera and mediation are at the quiet center of Collier’s Crying, one of her works in the exhibition. Seen from across the room, “Crying” looks like a photograph overlaid upon a painted surface, or perhaps a portrait integrated within a two-dimensional space. The image, indeed a photo, is divided horizontally; the upper two-thirds are white, the bottom third is black, and on the left-hand side there is a small square close-up of a distraught woman crying. The woman is Ingrid Bergman, and this is the cover of the LP that accompanied her 1943 film For Whom the Bell Tolls. The LP is upright, facing the viewer dead-on, and up close we can see that there are a number of records behind it and that the flat spaces above and below are actually a white wall and black floor. The work is in no way overwhelming; there is nothing bombastic about it. Rather, the thrill of it comes from the reading it requires. Collier deploys her references strategically – this brings to mind abstract painting, Bas Jan Ader’s I’m Too Sad to Tell You, Bergman’s films and unconventional life, and the joy of the collector in the record store. Should that not be enough, it also awakens the empathy centers that begin firing when we see someone cry. Crying is part of a series involving records – others are of The Smiths and Sylvia Plath – but it contains the tensions within all of her work: advertising and fine art, nostalgia and distance, the camera and the eye. Collier has said she is interested in photographing objects that have “had previous lives… been handed and used,” and these rely on a kind of slow intertextuality; the gradual unfolding of meaning and feeling working towards a dizzying remove. It’s disorienting and evocative, a poetics in which the camera is not just the set-up but the punchline, and all the previous lives can be felt lurking beneath the surface.”
Anonymous text from “Woman with Camera: Anne Collier’s Feminist Image Critique,” on the Deutsche Bank ArtMag 88 website Nd [Online] Cited 13/03/2016. No longer available online
In the mid-2000s, the moving image took on a renewed prominence in Davey’s work. Inspired by her deep interest in the process of reading and writing, the artist’s essayistic video practice layers personal narrative with detailed explorations of the texts and lives of authors and thinkers she admires, such as Walter Benjamin, Jean Genet, and Mary Wollstonecraft. Davey’s own writing is central to her videos. The transcript of Fifty Minutes (2006), in which the artist reflects on her years in psychoanalysis, was published as a personal essay in the artist book Long Life Cool White: Photographs and Essays by Moyra Davey (2008), and her text “The Wet and the Dry” formed the basis of the narration of Les Goddesses (2011).
Shirreff’s work in photography, video, and sculpture reflects on the distance between an object and its representation, exploring the capacities of photography in conveying a sculptural experience.
Since scale and presence were central concerns of much mid-century abstract sculpture, Shirreff often draws on images of such works as she explores the disjunction between photographs and their subjects. Sculpture Park (Tony Smith) (2006), Shirreff’s first video work, features small cardboard maquettes the artist made of five Tony Smith sculptures. Filmed against a black background, their dark forms become discernible only as “snow” (Styrofoam) slowly accumulates on their surfaces. For subsequent video works, including Ansel Adams, RCA Building, circa 1940 (2009), Roden Crater (2009), and UN 2010 (2010), Shirreff photographed printed pictures of her subjects – often landscapes or iconic modernist buildings – under varying lighting conditions in the studio, inputting the resultant images into video editing software. These videos appear at first to be long, static shots of the subjects pictured, but eventually belie their own artifice as the viewer becomes gradually aware of the texture of the image surface.
Text from the Guggenheim artist’s web page
Lisa Oppenheim (American, b. 1975) The Sun is Always Setting Somewhere Else (detail) 2006 Slide projection of fifteen 35 mm slides, continuous loop, dimensions variable Solomon R. Guggenheim Museum, New York Purchased with funds contributed by the Photography Committee
Oppenheim’s work explores the interactions between an image, its source, and the context in which it is encountered. The Sun is Always Setting Somewhere Else (2006) originates from photographs of the setting sun taken by U.S. soldiers in Iraq, which Oppenheim found on the image-sharing website Flickr. Holding each photograph at arm’s length in such a way that it aligns with the horizon of the setting sun in the artist’s native New York, the artist reshot the images as the sun set within the frame. Presented as a 35 mm slide show, the significance of seemingly quotidian sunsets shifts with the knowledge of who captured them and where.
Text from the Guggenheim artist’s web page
Guggenheim Examines New Developments in Contemporary Photography with Photo-Poetics: An Anthology
The Solomon R. Guggenheim Museum presents Photo-Poetics: An Anthology, an exhibition documenting recent developments in contemporary photography and consisting of photographs, videos, and slide installations by ten international artists. With more than 70 works by Claudia Angelmaier, Erica Baum, Anne Collier, Moyra Davey, Leslie Hewitt, Elad Lassry, Lisa Oppenheim, Erin Shirreff, Kathrin Sonntag, and Sara VanDerBeek, the exhibition runs from November 20, 2015 – March 23, 2016, and presents a focused study into the nature, traditions, and magic of photography in the context of the rapid digital transformation of the medium.
Organised by Jennifer Blessing, Senior Curator, Photography, with Susan Thompson, Assistant Curator, Solomon R. Guggenheim Museum, Photo-Poetics: An Anthology offers an opportunity to define the concerns of a new generation of photographic artists and contextualise their work within the history of art and visual culture. These artists mainly pursue a studio-based approach to still-life photography that centres on the representation of objects, often printed matter such as books, magazines, and record covers. The result is often an image imbued with poetic and evocative personal significance that resonates with larger cultural and historical meanings.
The artists in the exhibition attempt to rematerialise the photograph through meticulous printing, using film and other disappearing photo technologies. Drawing on the legacies of Conceptualism and invested in exploring the processes and techniques of photography, they are also deeply interested in how photographic images circulate. Theirs is a sort of “photo poetics,” an art that self-consciously investigates the laws of photography and the nature of photographic representation, reproduction, and the photographic object. The works in the exhibition, rich with detail, reward close and prolonged regard; they ask for a mode of looking that is closer to reading than the cursory scanning fostered by the clicking and swiping functionalities of smartphones and social media. Both the exhibition and its accompanying catalogue are conceived as anthologies, as independent vehicles to introduce each artist’s important and unique practice. #photopoetics
Press release from the Solomon R. Guggenheim Museum
VanDerBeek’s photographs utilise a variety of formal strategies and references yet remain consistently engaged with issues of memory and the experience of time and space.
VanDerBeek first became known in the mid-2000s for photographs featuring her own makeshift sculptural configurations in which appropriated photos were combined into collages that resounded with personal and political meaning. Constructed in the studio out of found images and pieces of wood, metal, and string, these works, such as From the Means of Reproduction (2007) and Calder and Julia (2006), were created solely for the camera and were disassembled after being photographed.
Encompassing sculpture, photography, film, and drawing, Sonntag’s work offers a complex analysis of the nature of objects and the division between fiction and reality. Using stools, tripods, tables, and mirrors to create unusual perspectives, her installations strip meaning from readily identifiable objects via photographic experiments within the confines of her studio. Mittnacht (2008) comprises eighty-one slides of found images of paranormal phenomena photographed among the artist’s studio tools and furniture. The supernatural elements are enhanced by their disorienting placement within the studio, which both creates illusions and allows errors and smudges in processing to cast an eerie shadow on certain images in the series.
Taking art historical masterpieces – and, by extension, art history itself – as her referents, Angelmaier traces the photographic representation of artworks across the pages of textbooks, classroom slides, coffee table monographs, and postcards. Cognisant that major artworks are most often encountered via reproduction rather than in person, she highlights the analogue media that have facilitated the circulation of such images for many decades…
The larger scope of Angelmaier’s concerns is particularly evident in the series Works on Paper (2008- ). Here, the artist photographs the backlit versos of postcards from museum gift shops. The artwork pictured on a card’s front appears muted yet faintly discernible, while the caption information and museum insignia on the back remain fully legible. By foregrounding the text, logos, and barcodes, Angelmaier not only examines the material realities of the postcard, but the social and economic systems both the souvenir and the work it depicts inhabit.
Baum takes the printed page as her primary subject, photographing fragments of found language at close range. Commingling image and text, her works often operate simultaneously as both photograph and poem… For the Naked Eye series (2008- ), Baum directs her camera into the partially opened pages of stipple-edged paperbacks from the 1960s and ’70s, capturing slivers of image and text separated by the vertical striations of adjacent pages’ brightly dyed edges. Although the compositions are each the result of a single, unaltered photograph, they operate visually as collages and veer toward abstraction.
Lassry positions his photographic works as “pictures,” entities that operate simultaneously as both objects and images. In doing so, he shifts their relationship to the viewer, inviting a broader examination of how photographs are seen and understood.
Lassry regularly presents his photographs in lacquered frames that match the colours of his bright, saturated images, or in warm walnut frames in the case of his work in black and white. The artist used this approach as early as 2008, in works such as Wolf (Blue) (2008). The continuity between frame and photo, heightened by the absence of matting, highlights the physicality of the picture without disrupting the illusion of depth in the photographic image. Lassry’s pictures derive from his own studio-based photographs as well as appropriated imagery. In both cases, the images reference the language of advertising and stock photography – and the attendant notions of desire therein. However, the would-be product is either obscured or excluded, removing the sense of purpose that drives such imagery. The artist sometimes employs techniques such as double exposure, blurring, superimposition, or collage that create an unsettling instability within his pictures. In more recent works, Lassry has incorporated sculptural elements, most often silk valances that cover significant sections of the image, as in Untitled (Woman, Blond) (2013), or looping coloured wires that penetrate it, as in Untitled (Dolphins, Two) (2014).
Text from the Guggenheim artist’s web page
Leslie Hewitt (American, b. 1977) Riffs on Real Time (3 of 10) 2006-09 Chromogenic print 76.2 x 61cm Solomon R. Guggenheim Museum, New York Purchased with funds contributed by the Photography Committee
Commingling photography and sculpture, Hewitt’s works often present arrangements of personally and politically charged materials – including historically significant books and magazines from the 1960s and ’70s as well as family photos (not necessarily her own) – that conjure associative meaning through juxtaposition.
In Hewitt’s series Riffs on Real Time (2006-2009), snapshots lay atop appropriated printed matter shot against a wood floor or carpet so that the contrasting textures of these layered materials build up and outward toward the viewer. In Hewitt’s various photo-sculptural series, the photographs begin to pointedly inhabit the space of the viewer. Positioned on the floor, their frames lean against the gallery walls, asserting their own materiality and calling attention to the space of the gallery.
Text from the Guggenheim artist’s web page
Solomon R. Guggenheim Museum 1071 5th Avenue (at 89th Street) New York
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