Curators: Maike Steinkamp and Joachim Jäger, Neue Nationalgalerie
Gerhard Richter (German, b. 1932) Skull 1983 Oil on canvas 55 x 50cm
Continuing our Gerhard Richter odyssey travelling through the bodies of his work, from ‘photo-paintings’ to huge abstract squeegee paintings (see the trailer from the excellent film Gerhard Richter Painting below) to different ‘overpainted photographs’ from last week’s posting on the subject.
“The works in this exhibition highlight the tension between abstraction and figuration, between photography and painting, which underlies Richter’s entire oeuvre.”
Enjoy!
Dr Marcus Bunyan
Many thankx to the Neue Nationalgalerie for allowing me to publish the art works in the posting. Please click on the photographs for a larger version of the image.
Gerhard Richter (German, b. 1932) Uncle Rudy 1965/2000 Photo-painting 87 x 50cm Edition 111
… One Always Paints One’s History Gerhard Richter
Richter’s ‘photo-paintings’ are based on photographs, images of celebrities and elements of consumer culture found in magazines and newspapers.
The mechanical process of copying photographic images is tempered by Richter’s characteristic ‘blurring’ of the painted image. Made by lightly brushing the wet pigment with a soft brush, this alteration of the painted surface parallels our actual perception of the world which is always passing, in flux and never fixed and still.
A family photograph album was one of the few items Richter took with him when he fled Dresden for the West and some of these family snapshots provided the basis for early photo-paintings whose muted blue, brown and grey tones, resemble historical photographs. Blurring and other treatments of the painted surface are Richter’s means of maintaining the emotional distance, stillness and banality of such photographs while communicating the weight of historical events and physical reality.
Works such as Aunt Marianne [below] and Uncle Rudi [above] sit at the intersection of personal and national histories yet are treated in a similar manner to found, anonymous images from the media. The truths behind the blurred veil of these family portraits were in some cases only explicit years after their making. For example, Richter was unaware of the tragic life story of his Aunt and her death in a Nazi sanatorium when he painted their double portrait, which includes the artist as a baby in the foreground.
Gerhard Richter (German, b. 1932) Tante Marianne (Aunt Marianne) 1965/2019 Photo-painting 100 x 115cm
Freedom
Freedom can often require leaving something or someone behind. It comes at a price.
When Gerhard Richter left East Germany in March 1961 he had to do it covertly. He travelled as a tourist alone, first to Moscow and then to Leningrad. On the return the train stopped at West Berlin where Richter stashed additional suitcases he had brought with him, before returning to Dresden to collect his wife, Marianne Eufinger, known as ‘Ema’.
The borders between the Communist, German Democratic Republic and West Germany were being sealed – just months away from the erection of the Berlin Wall that was to divide the two Germanys for 28 years until its demolition in 1989. Trains and subways were still operating between the Soviet-occupied East and West Berlin making it the last remaining link to the free west.
Richter had a friend drive himself and Ema from Dresden to East Berlin where they boarded a train (without suitcases, which drew suspicion) for the western sector of Berlin where they registered as refugees. Between 1958 and 1961, 700,000 people fled East Germany for the West. Richter’s parents were never allowed to leave East Germany or to visit their son. They died in 1967 and 1968.
Richter was nearly thirty years old when he left East Germany. In Dusseldorf, where he studied and eventually taught, he began to number his works and reject almost everything he had done that was associated with his previous life. But your past never leaves you.
Richter has never been defined by a specific style and has used a variety of materials, techniques and methodologies during his career, like many young artists today. This represented a creative freedom for Richter who had spent more than a decade as a student and young apprentice in East Germany painting murals and making art within the narrow socialist confines of the German Democratic Republic. His academic training in Dresden did however, equip him with skills and technical facility that found expression later in still life paintings, portraits and landscapes.
Memory
The late writer, critic and essayist, John Berger once asked the question,
‘What served in place of the photograph; before the camera’s invention? The expected answer is the engraving, the drawing, the painting. The more revealing answer might be: memory’.
Photographs have been central to the art of Gerhard Richter. One of the few things he took with him to West Germany was a family album of photographs – some of which became the basis for later paintings. After arriving in West Germany, Richter began to systematically collect photographs, clippings from magazines and books and eventually took many thousands of his own photographs. This accumulation of photographic and reproduced images became the basis for his vast life-long project called Atlas.
Richter’s Atlas includes an extraordinary range of imagery, from harrowing images of the Holocaust to tender images of his children. It was created at a time before digital photography became so common place – when photographs were understood to be a trace of something or some time. Like footprints, fossils, markings on a tree – traces of what has been. Digital technology has changed photography from something we once looked at and reflected upon to something we Send. Once they were an index of memory, now we distribute them in their millions, and forget them.
Gerhard Richter (German, b. 1932) Herr Heyde 1965/2001 Photo-painting 54.8 x 64cm Edition 119
A special exhibition by Nationalgalerie – Staatliche Museen zu Berlin
“Gerhard Richter. 100 Works for Berlin” shows for the first time the long-term loan of the Gerhard Richter Kunststiftung to the Nationalgalerie. The central work in the exhibition, held in the Grafisches Kabinett of the Neue Nationalgalerie, is the series “Birkenau” (2014), consisting of four large-format, abstract paintings. “Birkenau” is the result of Richter’s long and in-depth engagement with the Holocaust and the possibilities of representing it. Alongside the “Birkenau” series, other works from various phases of Richter’s career will be exhibited, among them “Squatters’ House” (1989), “4900 Colours” (2007), and “Strip” (2013/2016). There is also another large group of works from Richter’s striking series of overpainted photographs, in which he addresses the tension between photography and painting. The exhibition has been realised in close collaboration with the artist.
In an oeuvre spanning six decades, Richter (b. 1932 in Dresden) has repeatedly explored the possibilities and limits of painting. The works in this exhibition highlight the tension between abstraction and figuration, between photography and painting, which underlies Richter’s entire oeuvre. From the 1960s onwards, he addressed the question of whether or not art was still possible after the Holocaust and the terror regime of National Socialism. Since then, Richter, who moved from East Germany to West Germany in 1961, has repeatedly addressed the topic of German history and his own family history. In this exhibition we are displaying photo editions of the paintings “Aunt Marianne”, “Uncle Rudi”, and “Mr. Heyde”, which Richter painted based on photographs and rendered blurry by smudging the oil paints. For him this was a way to avoid direct depiction.
He is also concerned with the refusal of a direct image in his abstract paintings, which he has made since 1976. Richter now paints with intense colour and in several layers. The paint is applied with a squeegee, mixed and at the same time partially scraped off again. Layers of colour tear open and the lower surfaces shine through, which gives the image a pronounced, deep structure. The result is an interplay between chance and conscious decision in which the process of creating the work of art remains visible.
In 1999 Richter made “Black, Red, Gold” (1999) for the entrance hall of the Reichstag building, which houses the German Bundestag, a work made of enamelled glass plates that he intends as a sign of a new beginning. In this exhibition we show the small-format glass work “Black, Red, Gold” (1999), which refers to the Bundestag version. It is presented in combination with two mirror works, the photo editions, and the paintings “Skull” (1983) and “Squatters’ House” (1989).
In the work “4900 Colours”, which is composed of 196 individual square panels, each of which is subdivided into 25 colour squares, Richter returned to the investigation of colour fields that he first undertook from 1966 to 1974. At the time, he was fascinated by industrially produced colour sample cards, their smooth perfection, their accuracy of colour reproduction and the possibilities of variation. The squares were the exact opposite of emotional emphasis, sublimity or expressiveness – that is, of properties that until then had seemed to be characteristic for painting. In 2007 he returned to the topic with two paintings, in the context of his work on the south transept window for the Cologne Cathedral and “4900 Colours”. For “Strip”, Richter divided the “Abstract Picture” (724-4) from 1990 into ever smaller segments by means of a computer-controlled process, stretched them out by mirroring the axes and rearranged the sections. The result is a combination of seemingly randomly-found striped motifs and their deliberate ordering by the artist. Both “Strip” and “4900 Colours” are a radical evolution of abstract painting in which Richter tested the boundaries of the medium once again and took it to its logical conclusion.
The notion of painting’s possibilities and limits also plays a central role in the cycle “Birkenau” from 2014. Richter’s starting point was four photographs from the Auschwitz-Birkenau concentration camp, secretly taken in August 1944 by Jewish prisoners who risked their lives to do so. They are the only known photographs from the extermination camp that were taken by the victims themselves and they were only published after the Second World War. In 1967 Richter had already included one of these photos in his “Atlas”. But it was not until the publication of these images in Georges Didi-Huberman’s book Images Despite Everything (2008), in which the French philosopher used them to analyse how the Holocaust could be represented, that Richter felt the impetus to address the subject again.
Richter transferred the four motifs with charcoal and oil paint to individual canvases and then decided to paint over them abstractly. With each additional layer of paint, the painted photographic originals disappeared a little more until they were finally no longer visible to the viewer. Richter thus carried out a process of abstraction, born of the conviction that he could not do justice to the incomprehensible horror of the Holocaust with a direct depiction. His abstract painting offers moments of form and colour that create a melancholic, thoughtful mood, especially in the many black and grey surfaces. The abstract does not exclude the figurative; instead, the works create a space between showing and not showing, enabling a broad range of open-ended reflection. Opposite the four “Birkenau” paintings is a large, grey, four-part mirror. Almost since the beginning, Richter’s paintings were accompanied by sculptures made of glass and mirrors, with which he explores the boundary between “natural” and “artistic” images in a variety of ways. The mirrors refer to an external reality and enable personal reflection for everyone in the room.
The relationship between abstraction and figuration, photography and painting, appears on a new level in the series “Overpainted Photos”, begun in 1986. These are small-format photographic prints, often 10 x 15 centimetres, which the artist draws from his own private collection: photos of museum visits, trips, walks or his family. Despite their small dimensions, they play an important role in the artist’s development: they embody the interface between abstract painting and the representation of a photographic image as no other group of artworks does.
In 2021 the Gerhard Richter Art Foundation committed a total of 100 artworks to the collection of the Nationalgalerie (National Gallery) as a permanent loan that will be on display at the Museum of the 20th Century upon its completion. From March through October 2021 the “Birkenau” cycle was on display in the Alte Nationalgalerie (Old National Gallery). Beginning in April 2023, the exhibition “Gerhard Richter. 100 Works for Berlin” will be shown in the Neue Nationalgalerie (New National Gallery). In the future, it will be presented with curatorial or artistic interventions in ever-changing contexts. Exhibition catalogues will be available.
In the future, this group of works will be on display in a dedicated room on the upper levels of the Museum of the 20th Century (now under construction). The exhibition in the Grafisches Kabinett (prints and drawings room) of the New National Gallery contains 41 paintings and mirrors, 20 overpainted photographs, and 31 colour sketches in a 500-square-metre space. All are loans from the Gerhard Richter Art Foundation to the Nationalgalerie.
Biography
Gerhard Richter was born on 9 February 1932 in Dresden. Between 1949 and 1950 he worked as a sign and stage painter, and in 1951 he was accepted at the Hochschule für Bildende Künste (Academy of Fine Arts) in Dresden. In 1956 he completed his studies in mural painting. In 1961, Richter moved from the GDR to the Federal Republic of Germany, where he began a second course of study at the Staatliche Kunstakademie Düs-seldorf (Düsseldorf Art Academy). There he began his artistic work on the threshold between painting and photography. Beginning in 1963, he made paintings based on illustrations and private photo albums, the motifs of which he slightly blurred.
From 1971 to 1994 Richter taught painting at the Düsseldorf Art Academy. At the same time he expanded his own spectrum of painting. Various groups of works – paintings, colour panels, landscapes, monochrome grey pictures, objects, mirror and glass – emerged in rapid succession. For his intensely coloured abstract paintings, which he has made since 1976 and which form the most extensive group in his oeuvre, he has used home-made squeegees in addition to paintbrushes since the early 1980s. With these tools he creates completely independent compositions shaped by chance. In between, Richter repeatedly painted smaller groups of realistic landscapes, still lifes, portraits and also history paintings, such as the cycle “18. Oktober 1977” (1988), in which he addressed the death of the RAF terrorists Andreas Baader and Gudrun Ensslin. In the “Overpainted Photographs”, which he has been making since 1986, the artist combines painting and photography in another unique way.
In 1998 Richter was commissioned to design the foyer of the Reichstag building, for which he created the “Black, Red, Gold”, consisting of six large-format enamelled glass panels. In 2007, Richter’s south transept window in the Cologne Cathedral is finished. At the same time, he created the monumental painting “4900 Colours”. From then on Richter focused more on glass, though he had already begun to use it in 1967. He also began to work with digital images. It was not until 2014 that Richter re-turned to painting. He painted the cycle “Birkenau”, in which he revisited his decades-long preoccupation with the Holocaust. In 2019 the artist founded the Gerhard Richter Art Foundation. In 2021 the foundation gave the Nationalgalerie one hundred works, including the “Birkenau” cycle, as a long-term permanent loan.
Text from the Neue Nationalgalerie
Gerhard Richter (German, b. 1932) Besetztes Haus (695-3) (Occupied house (695-3)) 1989 Oil on canvas 82 x 112cm
Gerhard Richter (German, b. 1932) Schwarz, Rot, Gold (Black, Red, Gold) 1999 Resin paint on glass 99 x 99cm
Gerhard Richter (German, b. 1932) Birkenau 2014 Oil on canvas 260 x 200cm
Gerhard Richter (German, b. 1932) Birkenau 2014 Oil on canvas 260 x 200cm
“Birkenau” by Gerhard Richter
Gerhard Richter, one of today’s most important artists, created an abstract painting entitled Birkenau in 2014. In the four-part work, which consists of large-format paintings of equal size, Richter used as his models authentic photographs that were secretly taken in 1944 by the Sonderkommando (special task force) of the Jewish prisoners in the Auschwitz-Birkenau concentration camp. Among other things, the Sonderkommando was responsible for burning the bodies from the gas chambers.
A Polish resistance group smuggled a camera with a black and white film into the camp, and this was later used to take a total of seven photos. A Polish woman, Helena Datoń, then brought the film out of the camp in a toothpaste tube, thereby enabling the photographs to be published. These photos later became famous because they were used as vital evidence of the unspeakable crimes in Birkenau.
Through the discussion on the creation of Richter’s work Birkenau, these shocking photographs finally have become a special part of public memory. At the same time the artist has completely concealed them in his work, thus making them invisible. This makes his painting a remarkable place of remembrance.
…
In 2008 Gerhard Richter first saw four reproductions of the photographs taken at that time in the Frankfurter Allgemeine Zeitung, dated 11th February. Fascinated by the impact of the photographs he decided to include them in his collection of photographs and motifs (the famous Atlas), which constitute, as it were, a documentation of his iconographic memory. He finally completed painted copies of the four photographs and hung them in his studio. Soon after that, he decided to use them as models for a work that was to bear the title Birkenau. After numerous considerations and studies he produced the final version in 2014, consisting of four large-format abstract paintings (oil on canvas, each measuring 260 x 200 cm).
Richter, however, made the Birkenau originals completely invisible by painting over them. Birkenau thus became a purely abstract work. However, the title, the documentation provided by the artist and the museum presentation, in which the work was consequently exhibited along with the photographic originals, make the original templates present in a more than subtle way. The knowledge of the original photos is thus constantly present.
Since the first presentation of the work in the Museum Frieder Burda in Baden-Baden in 2016, the creation process, its impact and the manifold contexts of Richter’s Birkenau have been frequently and extensively described, reviewed and interpreted.[8] It is significant, however, “that the work, which is dedicated to the Holocaust, is also a remarkable memorial of the history of Poles in Germany, something that the artist has personally acknowledged.[9] Without the Polish resistance movement Richter’s Birkenau would not have existed.
By covering the visible source of this memory with a painterly gesture, Richter has constructed a place of remembrance and stimulated a debate on the subject.[10] He creates a balance between the memory and the aesthetics of the abstract, which allows a peculiar double existence of both areas. Out of respect for what happened in the Birkenau camp, Richter does not show the harrowing documents, but makes them tangible and tangible in his paintings through artistic means. The artistic work entitled Birkenau contains the camp Birkenau, “present but not visible”.[11]
The artist addresses what is probably the darkest chapter in human history and takes viewers on a tightrope walk between memory and aesthetics, cruelty and beauty, bewilderment and curiosity, leading them to the borderline between what is obvious and what is being repressed. However, in the end aesthetics win out: the painting is what Richter as an artist has to contribute to this theme. It is an “image in spite of everything,” which, as Richter observed, is primarily intended to provide us with solace.[12]
[8] See above all: Gerhard Richter, Birkenau, Museum Frieder Burda, Köln 2016 and Benjamin H.D. Buchloh, Gerhard Richters Birkenau-Bilder, Köln 2016
[9] Jacek Barski: Conversations with Gerhard Richter on 12. and 26. March 2018
[10] Paul Valéry (1871-1945) referred to the paradox of memory in his Cahiers (1921-1922): “Sensitivity is the instantaneous / incessant / phenomenon that charges the ‘memory’ in a certain direction – through quanta; and that discharges it again – again through quanta – in the same direction. If the charge ‘memory’ itself is felt, then we are dealing with the phenomenon of expectation. Waiting means perceiving an upgrowth. However, the discharge not only reduces the charge, but also allows it to grow or at least makes it more suitable for all dischargers… Memory is therefore not accumulation, but construction. The content of memory is an act – a current event”; Paul Valéry, Cahiers, Paris 1973-1974, quoted from the German edition: Frankfurt am Main, 1989, volume 3, p. 441.
[11] “Present but not visible” is part of the postmodern discourse as a dictum at the latest since 2006 (year of publication of Thomas Pynchon’s Against the Day, New York, 2006, German Edition Against the Day, see here p. 593).
Over decades of artistic production, Gerhard Richter has repeatedly explored the possibilities and limits of painting. His work constantly alternates between figuration and abstraction.
From the very beginning, Richter was concerned with the question of whether or not art was still possible after the Holocaust and the terror regime of National Socialism. Photo editions in the exhibition recall Richter’s early, significant works on this subject. He found a multi-layered and globally acclaimed artistic response in 2014 with the painting cycle “Birkenau.” The four paintings are the central work of this presentation. The starting point is photographs from the Auschwitz-Birkenau concentration camp. Richter transferred the motifs with charcoal onto four canvases and then decided to paint over them abstractly. With each layer of paint, the painted copies of the photographs disappeared a little more until finally they were no longer visible to the viewer. The “Birkenau” series is juxtaposed with a four-part grey mirror, which actively involves us, the viewers, in the work and invites us to reflect.
The exhibition also presents artworks from various creative phases. Above all, Richter’s colour-intensive, abstract pictures, such as the series “Aladdin” (2010), are on display. The monumental paintings “4900 Colours” (2007) and “Strip” (2013/2016) are also shown here. In the case of the latter, 2 x 10 metre work, Richter prepared it with the support of an image-generating computer programme. Two other groups of works created in recent years include the significant series “Overpainted Photographs” and the luminous colour sketches.
The presentation was developed in close collaboration with the artist. In the future, interventions by artists from in various fields will present Gerhard Richter’s art in ever-new contexts.
Text from the Neue Nationalgalerie
Gerhard Richter (German, b. 1932) 13.2.98 1998 Painted over photograph 10.0 x 14.8cm
Gerhard Richter (German, b. 1932) 25.2.98 1998 Painted over photograph 10.0 x 14.8cm
Gerhard Richter (German, b. 1932) 28.2.98 1998 Painted over photograph 10.0 x 14.8cm
When Gerhard Richter first started painting over photographs in the early 1990s he realised that these small works summarised much of what he was trying to achieve on a larger scale. By adding thick paint to the seamless ‘perfect’ surface of a photograph, the integrity of something we take for granted and habitually accept as representing reality, is compromised and thrown into question. Gerhard Richter’s abstract paintings often appear similar at first glance. Only when we have the opportunity to see several together, do we begin to see the subtle nuances and often radical differences between them. Gerhard Richter has said on many occasions that he distrusts the world as it is represented through photographs, the media, religion and ideologies. For him painting provides the means to apprehend the world through a language not made of words but of acts of looking, thinking, gestures, doubt and hope. Painting has a language of its own and can only be understood through resisting the temptation to describe it with words.
Gerhard Richter (German, b. 1932) 17. Nov 99 1999 Painted over photograph 10.0 x 14.8cm
Gerhard Richter (German, b. 1932) 20.6.05 2005 Painted over photograph 10.0 x 14.8cm
Gerhard Richter (German, b. 1932) Aladdin 2010 Lacquer behind glass on aluminium Dibond 40 x 50cm
Gerhard Richter (German, b. 1932) MV. 133 2011 Painted over photograph 10.1 x 15.1cm
Gerhard Richter (German, b. 1932) MV. 134 2011 Painted over photograph 10.1 x 15.1cm
Gerhard Richter (German, b. 1932) MV. 136 2011 Painted over photograph 10.1 x 15.1cm
Gerhard Richter (German, b. 1932) MV. 140 2011 Painted over photograph 10.1 x 15.1cm
Gerhard Richter (German, b. 1932) MV. 142 2011 Painted over photograph 10.1 x 15.1cm
Gerhard Richter (German, b. 1932) 19. März 2015 2015 Painted over photograph 10.0 x 14.8cm
A common response by many thousands of people following the attacks on the World Trade Centre on September 11 2001 was incomprehension. The ‘reality’ of the situation was almost impossible to accept or understand. The event was immediately and constantly compared to a movie. The French theorist, Jean Baudrillard commented that the repeated broadcasts of the footage served ‘to multiply it to infinity and, at the same time, they are a diversion and a “neutralisation” – the more we see the events, the less comprehensible they become’.
Baudrillard was interested in the way that photographic media affect our perception of reality and the world. He believed that the overwhelming amount of imagery that we consume in the forms of television, film and video, computer games and the internet results in a ‘hyperreality’, a simulation of the real.
Gerhard Richter said that, ‘Photography has almost no reality; it is almost a hundred per cent picture. And painting always has reality: you can touch the paint; it has presence; but it always yields a picture – no matter whether good or bad. … I once took some small photographs and then smeared them with paint. That partly resolved the problem, and it’s really good – better than anything I could ever say on the subject’.
Gerhard Richter (German, b. 1932) 22.6.16 2016 Painted over photograph 12.6 x 18.8cm
Gerhard Richter (German, b. 1932) 25.6.16 (1) 2016 Painted over photograph 12.6 x 18.7cm
Gerhard Richter (German, b. 1932) Abstract painting 2016 Oil on wood 200 x 250cm
Gerhard Richter (German, b. 1932) Abstract painting 2016 Oil on wood 175 x 250cm
Many of Richter’s large abstract paintings also derive from an observation of natural phenomena: ‘They do set up associations. They remind you of natural experiences, even rain if you like’.
In his abstract paintings, Richter uses a squeegee to rub and scrape the paint across his canvases to create a blurring of one area of colour into another. Often there’s a feeling that you’re looking at an out of focus photograph.
Gerhard Richter (German, b. 1932) Abstract painting 2016 Oil on wood 40 x 30cm
1/ the act of raising, the act of lifting up 2/ revolt, uprising
I believe this to be one of the most complex, original and important exhibitions of 2016. Conceptually, intellectually, ethically and artistically, the exhibition “Soulèvements / Uprisings” seems to stand head and shoulders above most others I posted on during 2016.
Through the profound curatorship of philosopher and art historian Georges Didi-Huberman (a man whose writing I admire), Soulèvements e/merges as a “trans-disciplinary exhibition on the theme of human gestures that raise up the world or rise up against it: collective or individual gestures, actions or passions, works or thoughts” actioned through five themes: Elements (Unleashed); Gestures (Intense); Words (Exclaimed); Conflicts (Flared up); and Desires (Indestructibles), evidenced across mediums: paintings, drawings, prints, video installations, photographs, fiction films, documentary images, writers’ manuscripts, tracts, posters, etc., without hierarchies. Unlike the earlier posting, Intersections: Photographs and Videos from the National Gallery of Art and the Corcoran Gallery of Art at the National Gallery of Art, Washington, where I noted that the self-contained themes of that exhibition seemed purely illusory, here the themes are active and engaging, fluid in meaning and representation (the choice of laterally aligned art works to the themes – dust breeding, waves, sea concertos, banners and capes, red tape, montages, posters etc…), which emphasis resistance, the raising up, the uprising as a desirous and joyful act, one that is performative (hence the wonderful video elements in the exhibition) and transgressive.
As one of the most important mediums of the twentieth century in terms of documenting, promoting, obscuring and forgetting “uprisings” – gestures of resistance and joy of any kind – photography is capable of concealing, denying and sustaining the social context in which we are living … obscuring the ethics and morals of dubious political positions; reinforcing or obscuring the issues behind revolution, rebellion, and revolt; or, through collective amnesia and inertia, through the millions of forgettable images produced each day, overwhelming the authenticity of living that leads to “uprisings” in the first place. Photographs, as people do, cross borders: they are transnational and multidisciplinary. They are global thought patterns that can, in skilled hands, document and sustain alternative ways of seeing the world through a “rising up” of feeling – the “soul” of soulèvement – the act of raising up, the act of lifting ones eyes and one’s spirit from the dire circumstances of oblivion to the hope of a future redemption.
Through photographs, we witness Insurgents killed during bloody week of the Commune (1871, below), where “the exposure of these bodies is transformed by the photographic act. The latter confers on the rebels a particular aura, passing thus from figures of guilty to those of martyrs.” The political act, although a failure in reality in this case, is sustained through time and space by the performance of the documentary image. Their monstration [the act of demonstrating; proof] – the insurgents act of demonstrating; the photograph as an act of demonstrating their death for judicial purposes; and also a certain monstration (proof) that these mostly young, skinny men died for a belief in a better world – is an evidentiary act of transubstantiation. Is the camera looking down on these bodies in cheap coffins from above, or are the coffins propped up against a wall? How do we feel about these people we do not know, who existed in past time now made present, without being that person who tucked a wreath into the hands of the man at bottom right, someone’s brother, father or son.
In “uprisings” (as the hands raise the camera to the face), there is also an acknowledgment of a certain despair at the death of an innocent. In Manuel Álvarez Bravo’s Striking worker, assassinated (1934, below) the young, handsome youth has been killed with a blow to the head. He lies prostrate on the ground, arm outstretched, hand curled, his body and clothes spattered with his own blood his eyes, open, staring at the now invisible sky. A flow of dried blood has discharged from his mouth and nose, coating and matting his thick long hair and running away in rivulets, soaking into the parched d/earth. Bits of dust and earth are still stuck to his arm through the viscosity of his blood. Earlier, he had dressed for the day in a white singlet, put on his trousers and fastened them with an embossed belt, then put on a crisp, stripped shirt and neatly rolled up the sleeves to his elbows. He might have had breakfast before heading of to a meeting outside where he worked. This day he died, protesting his rights – striking worker, assassinated! Assassinated – executed, eliminated, liquidated (to which the congealing blood attests) … slaughtered. For his right to strike, to protest, the conditions of his being. Any human “being”.
And, mortally, I comment on that one photograph, that one evidence of human beings transcending their own lives (knowing they were going to die) for the greater good – the anonymous photograph taken by members of the Sonderkommando of Auschwitz-Birkenau death camp that documents AS PROOF of the reality of the Final Solution: Women pushed towards the gas chamber of crematorium V of Birkenau (1944, below). The risks that these people took to capture this photograph speaks to the power of photography to transcend even the most barbaric of circumstances, to prove to the world what was happening in this place. As Georges Didi-Huberman affirms, “in the depths of this fundamental despair, the “solicitation to resist” has probably detached itself from the beings themselves, who have been promised to disappear, to fix themselves on signals to be emitted beyond the boundaries of the camp.” Among others, the image, this “eye of history”, is then invested with the only hope still possible: to make the hell of Auschwitz visible and therefore imaginable.”
In other words, the solicitation to resist is not singular or human, but collective and eternal, embodied and embedded in cultural thoughts and actions. Even though they knew they were going to die (almost none of the 2,000 prisoners placed in these Sonderkommando units survived to the camp’s liberation), because they have been “promised to disappear”, their spirit flowed beyond the boundaries of the camp into the ether of history, into the elemental upper air, the raising up of spirits: as an observation and representation of the difference between right and wrong. As the world enters a renewed period of right wing promulgation we must resist the rump of bigotry and oppression. Not just for ourselves but for all those that have passed before.
This is why this exhibition is so important. It speaks to the need for vigilance and protest against discrimination and dictatorship, against the persecution of the less fortunate in society. It also speaks to our desire as human beings that our actions and the actions of others be held to account. Intrinsically uprisings are all about desire, the desire to be stand up and be counted, to put your reputation (as Oscar Wilde did) or your life on the line for what you believe in. The courage of your convictions. As Edmund Burke said, “The only thing necessary for the triumph of evil is for good men to do nothing.”
Dr Marcus Bunyan
Addendum
Thank goodness for Google translate because otherwise I would have had no text to put under most of these images. This becomes problematic for weak images such as Dennis Adams’ Patriot (2002, below). Without text to support the image you would have absolutely no idea what this image is about… it’s just a plastic bag floating in the air against the azure sky.
The text states: “… considering the serenity that emanates from the photographs of this series, to imagine that they refer to a dramatic event: the attack of the World Trade Center. Located in Lower Manhattan, Dennis Adams’ studio is very close to the twin towers that were destroyed on September 11, 2001. However, rather than rushing to witness the catastrophe, Dennis Adams photographed for three months the roof of his building, the newspapers and the rubbish that fly away from the ruins.”
Who would have thunk it! From a plastic bag floating in the sky!
Such insight proffered months after the event by any plastic bag floating in the air. The image does not invite reverie and meditation because there is nothing to meditate on. It is an example of contemporary photography as graphic art THAT MEANS ABSOLUTELY NOTHING! If an image cannot stand on its own two feet, without the help of reams of text to support its substance, its contention, then no wonder there are millions of vacillating images in this world. Including contemporary art.
Out, damned spot! the stain of thy blood cannot be exacted from your feeble representation.
Many thankx to Jeu de Paume for allowing me to publish the photographs in the posting. Please click on the photographs for a larger version of the image.
Uprisings at Jeu de Paume – Concorde, Paris / Teaser
Uprisings is a trans-disciplinary exhibition on the theme of human gestures that raise up the world or rise up against it: collective or individual gestures, actions or passions, works or thoughts. They are gestures which say no to a state of history that is considered too “heavy” and that therefore needs to be “lifted” or even sent packing. They are also gestures that say yes to something else: to a desired better world, an imagined or adumbrated world, a world that could be inhabited and conceived differently.
Foreword
“For almost a decade, the Jeu de Paume’s exhibition program has been conceived with the conviction that twenty-first century museums and cultural institutions cannot be detached from the social and political challenges of the society of which they are part. To us, this approach is a matter of simple common sense.
The program it has shaped does not monitor market trends or seek complacent legitimacy within the field of contemporary art. Rather, we have chosen to work with artists whose poetic and political concerns are attuned to the need to critically explore the models of governance and practices of power that mold much of our perceptual and emotional experience, and thus, the social and political world we live in.
Because the Jeu de Paume is a centre for images, we are aware of the urgent necessity – in line with our societal responsibilities – to revise the analysis of the historical conditions in which photography and the moving image developed in modernity and, subsequently, in postmodernity, with all its alternatives, provocations, and challenges.
Thankfully, the history of images and our ways of seeing and understanding the world through them is neither linear nor unidirectional. These are the sources of our fascination with images that don’t tell everything they show and with images affected by the vicissitudes of the human condition.
Photography, and images in general, represent not only reality, but things that the human eye cannot see; like us, photography is capable of concealing, denying and sustaining. It is only waiting for someone to listen to its joys and its sorrows.
The Jeu de Paume’s programming sites its oblique look at history and contemporaneity in this oscillation between the visible and the invisible in the life of images, creating a space for encounter and the clashing of ideas, emotions, and knowledge, accepting that the coexistence of conflict and antagonism are an essential part of community building.
For these reasons, and from this position, in the superb proposal by the philosopher and art historian Georges Didi-Huberman to form an exhibition from his research on the theme of “uprisings,” we found the ideal intellectual, artistic, and museological challenge.
While the notion of revolution, rebellion, and revolt isn’t alien in contemporary society’s vocabulary, the object of its action is replete with collective amnesia and inertia. That is why analysing the representations of “uprisings” – from the etchings Goya, to contemporary installations, paintings photographs, documents, videos, and films – demonstrates an unequivocal relevance to the social context in which we are living in 2016. […]
Marta Gili, “Foreword,” in Uprisings, catalogue of the exhibition, p. 7-10.
Enrique Ramirez (Chile, b. 1979) Cruzar un muro [Franchir un mur] (Crossing a wall) 2013 Vidéo HD couleur, son, 5’15” Courtesy de l’artiste et galerie Michel Rein, Paris/Brussels
A series of images of people in a waiting room is in an unusual place, perhaps in our imagination, or perhaps anywhere. The short by Enrique Ramirez addresses article number 13 of the Universal Declaration of Human Rights: “Everyone has the right to leave any country, including his own, and to return to his country”.
Known for his wartime photo-reports, fascinated by liberating acts and the figure of the insurgent, photographer Gilles Caron carried throughout the 1960s an interest in the social conflicts that marked his time. At first he is led to cover is a peasant revolt which takes place in Redon in 1967. Anxious to produce an image which appears to him as a formal translation of the anger of these peasants, he seizes the gesture of a demonstrator sending a projectile in the direction of the forces of order. Photogenic, this suspended gesture gives the insurrections a choreographic dimension and testifies to the violence of the social demands that animate the demonstrators. The “figure of the pitcher” then reappears on the occasion of the events of May 1968 and then of the conflicts that took place in Northern Ireland in 1969. This archetype is part of the tradition of the representation of David against Goliath: the symbol of the power carried by the faith of one who is thought weak in the face of brute force. If there is no question of faith in the images of Caron, it is nonetheless an irrepressible form of desire that animates those bodies which revolt: no matter the imbalance of forces, the insurgents are carried by a feeling of invulnerability and of power in the face of the forces of order objectively much more armed.
Text from the Jeu de Paume website translated by Google translate
One of Duchamp’s close friends and a member of the New York Dada scene, the American photographer and painter Man Ray (1890-1976) was also one of Duchamp’s collaborators. His photograph Dust Breeding (Duchamp’s Large Glass with Dust Motes) from 1920 is a document of The Large Glass after it had collected a year’s worth of dust while Duchamp was in New York. The photograph was taken with a two-hour-long exposure that beautifully captures the complex texture and diversity of materials that lay atop the glass surface. Dust Breeding marks a pivotal phase in the development of Duchamp’s masterpiece. After the photograph was taken, Duchamp wiped The Large Glass almost entirely clean, leaving a section of the cones covered with dust, which he permanently affixed to the glass plate with a diluted cement.
Text from The Met website
Introduction
by Georges Didi-Huberman, curator of the exhibition
What makes us rise up? It is forces: mental, physical, and social forces. Through these forces we transform immobility into movement, burden into energy, submission into revolt, renunciation into expansive joy. Uprisings occur as gestures: arms rise up, hearts beat more strongly, bodies unfold, mouths are unbound. Uprisings are never without thoughts, which often become sentences: we think, express ourselves, discuss, sing, scribble a message, create a poster, distribute a tract, or write a work of resistance.
It is also forms: forms through which all of this will be able to appear and become visible in the public space. Images, therefore; images to which this exhibition is devoted. Images of all times, from Goya to today, and of all kinds: paintings, drawings, sculptures, films, photographs, videos, installations, documents, etc. They interact in dialogue beyond the differences of their times. They are presented according to a narrative in which there will appear, in succession, unleashed elements, when the energy of the refusal makes an entire space rise up; intense gestures, when bodies can say “No!”; exclaimed words, when barricades are erected and when violence becomes inevitable; and indestructible desires, when the power of uprisings manages to survive beyond their repression or their disappearance.
In any case, whenever a wall is erected, there will always be “people arisen” to “jump the wall”, that is, to cross over borders. If only by imagining. As though inventing images contributed – a little here, powerfully there – to reinventing our political hopes.
The exhibition
“Soulèvements / Uprisings” is a trans-disciplinary exhibition on the theme of human gestures that raise up the world or rise up against it: collective or individual gestures, actions or passions, works or thoughts.
They are gestures which say no to a state of history that is considered too “heavy” and that therefore needs to be “lifted” or even sent packing. They are also gestures that say yes to something else: to a desired better world, an imagined or adumbrated world, a world that could be inhabited and conceived differently.
These figures of uprising and up-raising will range freely across mediums: paintings, drawings, prints, video installations, photographs, fiction films, documentary images, writers’ manuscripts, tracts, posters, etc., without hierarchies.
The exhibition sequence will follow a sensitive, intuitive path along which the gaze can focus on exemplary “cases” treated with a precision that prevents any kind of generalisation. We will be mindful not to conclude, not to dogmatically foreclose anything. The sequence will comprise five main parts:
ELEMENTS (UNLEASHED) GESTURES (INTENSE) WORDS (EXCLAIMED) CONFLICTS (FLARED UP) DESIRES (INDESTRUCTIBLES)
“All the uprisings failed, but taken together, they succeeded.”
“They rise, but they do not simply stand up – they rise up.”
Judith Butler, “Uprisings” catalogue of the exhibition Uprisings
ELEMENTS (UNLEASHED)
The elements become unleashed, time falls out of joint. – And if the imagination made mountains rise up?
To rise up, as when we say “a storm is rising.” To reverse the weight that nailed us to the ground. So it is the laws of the atmosphere itself that will be contradicted. Surfaces – sheets, draperies, flags – fly in the wind. Lights that explode into fireworks. Dust that rises up from nooks and crannies. Time that falls out of joint. The world upside down. From Victor Hugo to Eisenstein and beyond, uprisings are often compared to hurricanes or to great, surging waves. Because then the elements (of history) become unleashed.
We rise up first of all by exercising our imagination, albeit through our “caprichos” (whims or fantasies) or “disparates” (follies) as Goya said. The imagination makes mountains rise up. And when we rise up from a real “disaster,” it means that we meet what oppresses us, and those who seek to make it impossible for us to move, with the resistance of forces that are desires and imaginations first of all, that is to say psychical forces of unleashing and of reopening possibilities.
Dennis Adams, Francis Alÿs, Léon Cogniet, Marcel Duchamp, Francisco de Goya, William Hogarth, Victor Hugo, Leandro Katz, Eustachy Kossakowski, Man Ray, Jasmina Metwaly, Henri Michaux, Tina Modotti, Robert Morris, Saburô Murakami, Hélio Oiticica, Roman Signer, Tsubasa Kato, Jean Veber, French anonymous.
Francisco de Goya (Spanish, 1746-1828) Los Caprichos 1799 Eau-forte, aquatinte et burin, 2e édition de 1855. Collection Sylvie et Georges Helft Photo: Jean de Calan
Between 1797 and 1799, Francisco de Goya composed a collection of engravings, Los Caprichos [Les Caprices], in which he portrayed in a satirical way the behaviour of his Spanish fellow citizens. “Y aun no se van!” (“And yet they do not go away!”) is the 59th engraving of a set of 80. Each time the title constitutes an ironic commentary on the image. This one refers to the group of people represented on the engraving, with the bodies emaciated, folded on themselves, praying, looking scared. One of them tries to prevent the tombstone from falling on them, but all seem helpless, destitute of strength, unable to resist this final ordeal. The use of chiaroscuro, which produces a dramatic effect, as well as the thick slice of the slab that forms the diagonal of the composition, accentuates the desperate character of the scene. Finally, the massive aspect and the weight of the stone, opposed to fragile and denuded bodies, complete their inexorable destiny. This engraving thus seems to illustrate the absolute dejection felt by individuals under certain circumstances. For Georges Didi-Huberman, degradation is one of the conditions conducive to the uprising. The imagination and the critical eye of the artist – a fervent supporter of the Enlightenment – can constitute a force of resistance and struggle for the oppressed.
Text from the Jeu de Paume website translated by Google translate
Léon Cogniet (French, 1794-1880) Les Drapeaux (The flags) 1830 Huile sur toile Musée des Beaux-Arts, Orléans Photo: François Lauginie
The Revolution of 1830 led to the overthrow of the government of King Charles X. After the publication of several ordinances, including a restriction on freedom of the press, this episode, which failed to restore the Republic, The tricolour flag, abandoned by the Restoration for the benefit of the white flag, symbol of royalty. This is evidenced by Leon Cogniet’s study of a painting that will never see the light of day.
These revolutionary days, also called the Three Glorious Days, are symbolically represented by three flags caught in the turmoil. The first, white, overhung by a menacing sky, is hoisted on a mast adorned with a fleur-de-lis. The second tears apart and reveals the blue sky as a promise of freedom. Finally, the third, torn and covered with blood, allows the reconstruction of the tricolour emblem created during the Revolution of 1789. Thus the blood poured during these days allows the people to reconnect with the revolutionary ideals. The unleashing of elements, a metaphor for the tempestuous popular revolt, accompanies the transformation of the banished flag of royalty to the national flag. This sketch is repeated and widely circulated at the time, accompanied by an anonymous poem: “To the darkness finally succeeds the clarity / And pale shreds of the flag of the slaves / And of the azure sky and the blood of our brave / The brilliant standard of our freedom is born.”
Text from the Jeu de Paume website translated by Google translate
This drawing is the witness of Victor Hugo’s fascination with the sea. His pen marries the movements of the ocean, which then becomes the symbol of his exile: “It is the image of my current destiny stranded in abandonment and solitude,” he says. On the drawing he calls ‘My destiny’, it is not known whether the ship, alone in front of the monster of the sea, enveloped by its foam, is carried or precipitated by the immense wave. It is a figure of his destiny, but also of the human condition.
An active member of the Dada group in New York with Marcel Duchamp, Man Ray joined the surrealists in Paris in 1921. He was interested in questioning the conventions of the world of art and considered photography as a means of expression. It explores all potentialities: experiments, diversions, portraits, advertising applications … The fixation of an element in movement constitutes one of the specificities of photography that fascinates the surrealists because the object thus grasped by the apparatus appears in an unexpected light: the linen which dries, inflated under the effect of the wind, becomes a moving sculpture as the title of the work suggests. This way the title can guide the reception of the passionate photography of Man Ray. This image is also published on the cover of the sixth issue of La Révolution Surréaliste in 1926, accompanied by the legend “La France”. This enigmatic title, rather than helping to understand photography, multiplies the possible interpretations and attests to Man Ray’s desire to subvert the use and meaning of the images. Thus this wind which “transforms” linen into sculpture, appears as a metaphor for the surrealist project, which makes the photographic medium the operator of a true conversion of the gaze. By this image of the “uprising”, Man Ray thus gives a visual form to the aesthetic and political revolution that the members of the Surrealist group called for.
Text from the Jeu de Paume website translated by Google translate
In 1967 Tadeusz Kantor with a group of other Polish avant-garde artists delivered Panoramic Sea Happening. They were working in frames of artistic plain-air in Osieki (near Koszalin) organised there every year since 1963. This complex action was in a way a preface to Kantor’s theatre. But it was also parallel to actions of Western artists, which led to the birth of performance art. In this important moment Kantor formulated a category of impossible. It derived from the night dream but as this one was compromised Kantor wanted to use a new word: ‘impossible’. At the same time the very essence of the happening, as he was saying, was to make impossible real. How did he do it? By reenactment, repetition and documentation.
Dorota Sosnowska. From the abstract for “Impossible is Real: Tadeusz Kantor at the seashore” 2016
“At the time when he was producing his first Penetrables, Oticica started to design Parangolés, banners and capes printed in a great variety of colors and designs, and occasionally inscribed with mottoes, advertisement lines, or found phrases. Oiticica premiered his (anti)fashion statements in 1965 in what he called a Parangolé Coletivo, in which he distributed his creations among friends and members of the Mangueira samba school – he had joined in 1964 – who paraded wearing them while dancing to samba… He would continue making Parangolés and staging Parangolé events throughout the rest of his life, at times through friends who acted as intermediaries, as in the Pamplona encounters of 1972 in Spain when Argentinean artist Leandro Katz ran a Parangolé event on Oiticica’s behalf.”
Juan A. Suárez. “Jack Smith, Hélio Oiticica, Tropicalism,” in Criticism Vol. 56, No. 2, Jack Smith: Beyond the Rented World (Spring 2014) pp. 310-311.
A plastic bag stands out on the azure sky and floats in the air. Difficult, considering the serenity that emanates from the photographs of this series, to imagine that they refer to a dramatic event: the attack of the World Trade Center. Located in Lower Manhattan, Dennis Adams’ studio is very close to the twin towers that were destroyed on September 11, 2001. However, rather than rushing to witness the catastrophe, Dennis Adams photographed for three months the roof of his building, the newspapers and the rubbish that fly away from the ruins. These images, although directly related to this highly publicised event have nothing of the “shock” images that then invade the press.
They carry neither sensationalism nor exaggerated patriotism, but rather invite reverie and meditation. By adopting this attitude to the antipodes of the media and political enthusiasm that follows September 11, Dennis Adams questions the relationship to temporality in the face of this type of event. He denounces the “greed of politicians and military men who have a definite opinion on moments of history”* and questions the imperative of hyper-reactivity not conducive to the analysis and the constitution of a historical consciousness.
Text from the Jeu de Paume website translated by Google translate
*Dennis Adams quoted by Michel Guerrin, “In Madrid, photographers face history”, in Le Monde, June 15, 2004, p. 30.
Roman Signer (Swiss, b. 1938) Rotes Band / Red Tape 2005 Vidéo couleur, son, 2’07′” Caméra: Aleksandra Signer Courtesy de l’artiste et d’Art: Concept, Paris
On March 11, 2011, a tsunami struck the Japanese coast and caused a nuclear accident at the Fukushima Daiichi plant. The disastrous environmental and social consequences are still impossible to evaluate and the inhabitants, partly neglected by the public authorities, have to face an unprecedented crisis. Many of them have been displaced and most of their income from fishing is reduced to nothing because of the contamination of the ocean. Tsubasa Kato then decides to get involved with them by accompanying them daily in this difficult period. In addition to this support, he decided on November 3rd (03/11) – the day of the celebration of culture in Japan (Bunka no Hi) and date whose numerical writing is the inverse of that of the tsunami (11/03) – to achieve a strongly symbolic performance.
Entitled Break it before it’s broken, the video of this action shows residents of the region invited to overthrow the structure of a house washed away by the tsunami and destroy it definitively. Becoming actors of destruction and no longer passive observers, participants can then transform the event undergone into action. This festival of culture, for Tsubasa Kato, is an opportunity to initiate a unifying artistic moment that testifies to the strength of collective movements and the mobilisation necessary to reverse the course of events. He will then reiterate this performance in other parts of the world, which are often subject to delicate social situations.
Text from the Jeu de Paume website translated by Google translate
“Body, mind and soul are uplifted by the divine energy of desire”
Marie-José Mondzain, “To those who sail the sea…” catalogue of the exhibition Uprisings
“To make the world rise up we need gestures, desires, and depths.”
Georges Didi-Huberman, “By the desires (Fragments on What Makes Us Rise Up)” catalogue of the exhibition Uprisings
GESTURES (INTENSE)
From burden to uprising. – With hammer blows. – Arms rise up. – The pasión. – When bodies say no. – Mouths for exclaiming.
Rising up is a gesture. Before even attempting to carry out a voluntary and shared “action,” we rise up with a simple gesture that suddenly overturns the burden that submission had, until then, placed on us (be it through cowardice, cynicism, or despair). To rise up means to throw off the burden weighing down on our shoulders, keeping us from moving. It is to break a certain present – be it with hammer blows as Friedrich Nietzsche and Antonin Artaud sought to do – and to raise your arms towards the future that is opening up. It is a sign of hope and of resistance.
It is a gesture and it is an emotion. The Spanish Republicans – whose visual culture was shaped by Goya and Picasso, but also by all the photographers on the field who collected, the gestures of freed prisoners, of voluntary combatants, of children and of the famous La Pasionaria, Dolores Ibárruri – fully assumed this. In the gesture of rising up, each body protests with all of its limbs, each mouth opens and exclaims its no-refusal and its yes-desire.
Paulo Abreu, Art & Language, Antonin Artaud, Taysir Batniji, Joseph Beuys, Désiré-Magloire Bourneville, Gilles Caron, Claude Cattelain, Agustí Centelles, Chim, Pascal Convert, Gustave Courbet, Élie Faure, Michel Foucault, Leonard Freed, Gisèle Freund, Marcel Gautherot, Agnès Geoffray, Jochen Gerz, Jack Goldstein, Käthe Kollwitz, Alberto Korda, Germaine Krull, Hiroji Kubota, Annette Messager, Lisette Model, Tina Modotti, Friedric Nietzsche, Willy Römer, Willy Ronis, Graciela Sacco, Lorna Simpson, Wolf Vostell, anonymes catalans, français, italiens.
Pioneer and adventurous, Germaine Krull is one of those women photographers of the inter-war period who contributed largely to the emergence of a nervous and dynamic photographic approach, in step with a modern world in constant acceleration. In photographing Jo Mihaly, she portrays a dancer who shares this avant-garde sensibility. Indeed, a pupil of Mary Wigman, this singular figure of dance participates in the German expressionist movement and contributes to the development of a modern choreographic art: the unconstrained body emancipates itself from the conventions of classical dance, the gesture of the dancer is released and regains its vitality. The movement then becomes the result of the personal expression of the dancer whose photographer has the burden of seizing the fulgurance [dazzling speed]. Stretched arm, smoky eyes and feverish eyes, Jo Mihaly – who has always claimed her commitment to the Communist Party – realises a gesture that resonates with her time but also with the youth of Germaine Krull, marked by its proximity to the Republic of the Soviets of Berlin in 1919. Thus, it is as much for these artists to participate in an aesthetic revolution in their respective artistic fields as to echo the social and political uprisings that have taken place throughout Europe since the the advent of the industrial era.
Text from the Jeu de Paume website translated by Google translate
With a manifesto both aesthetic and philosophical, the Japanese publication Provoke proposed a radical break in only three issues, published in 1968 and 1969. Provoke (photographers Takuma Nakahira, Yutaka Takanashi and Daidō Moriyama, critic Kōji Taki and poet Takahiko Okada) proposes a new visual language – rough, grainy and blurred – that captures the complexity of the experience and the paradoxes of modernity suffered by all.
From the early 1980s, Patrick Zachmann carried out an in-depth investigation into the Chinese diaspora. Present in China at the time of the events in Tiananmen Square, he photographed particularly symbolic episodes. This picture, taken on 20 May, is located just after the beginning of the hunger strikes, and before the massive repression known as the Tiananmen massacre. The nocturnal atmosphere and the gestures of the orator confer on this “moment before” a dramatic theatricality.
This series of photographs of open mouths was immediately considered by Graciela Sacco as being intended to circulate in the public space on various supports (stamps, spoons, stickers, posters …). It is however in the form of a wild display that the artist has most often given to see this set. The first of these displays took place in 1993, during a strike, in public school canteens in the town of Rosario. It was then a question of questioning the impossibility of the municipal staff to make their claims heard and the consequences of this movement knowing that for the majority of the children, this meal was the only one of the day. Graciela Sacco then continues to post these posters in cities like Buenos Aires, São Paulo or New York, often during election campaigns or close to advertising images. Are they hungry mouths? Cries of claims? Of suffering? Or even breathing as the title suggests? Be that as it may, this repeated but inaudible message tends to become oppressive. By exposing them in public space, the artist seems to give visibility to those anonymous calls that we do not want or can not hear.
Text from the Jeu de Paume website translated by Google translate
WORDS (EXCLAIMED)
Poetic insurrections. – The message of the butterflies. – Newspapers. – Making a book of resistance. – The walls speak up.
Arms have been raised, mouths have exclaimed. Now, what are needed are words, sentences to say, sing, think, discuss, print, transmit. That is why poets place themselves “at the forefront” of the action itself, as Rimbaud said at the time of the Paris Commune. Upstream the Romantics, downstream the Dadaists, Surrealists, Lettrists, Situationists, etc., all undertook poetic insurrections.
“Poetic” does not mean “far from history,” quite the contrary. There is a poetry of tracts, from the protest leaflet written by Georg Büchner in 1834 to the digital resistance of today, through René Char in 1943 and the “cine-tracts,” from 1968. There is a poetry particular to the use of newspapers and social networks. There is a particular intelligence – attentive to the form – inherent in the books of resistance or of uprising. Until the walls themselves begin to speak and occupy the public space, the sensible space in its entirety.
Antonin Artaud, Ever Astudillo, Ismaïl Bahri, Artur Barrio, Georges Bataille, Charles Baudelaire, Joseph Beuys, Enrique Bostelmann, André Breton, Marcel Broodthaers, Cornelius Castoriadis, Champfleury, Dada, Armand Dayot, Guy Debord, Carl Einstein, Jean-Luc Fromanger, Federico García Lorca, Jean-Luc Godard, Groupe Dziga Vertov, Raymond Hains, Raoul Hausmann, John Heartfield, Bernard Heidsieck, Victor Hugo, Asger Jorn, Jérôme Lindon, Rosa Luxemburg, Man Ray, Germán Marín, Chris Marker, Cildo Meireles, Henri Michaux, Tina Modotti, Pier Paolo Pasolini, Pablo Picasso, Sigmar Polke, Jacques Rancière, Alain Resnais, Armando Salgado, Álvaro Sarmiento, Philippe Soupault, Félix Vallotton, Gil Joseph Wolman, German, Chilean, Cuban, Spanish, French, Italian, Mexican, Russian unknowns.
Herwarth Walden (actual name Georg Lewin, 16 September 1879 in Berlin – 31 October 1941 in Saratov, Russia) was a German Expressionist artist and art expert in many disciplines. He is broadly acknowledged as one of the most important discoverers and promoters of German avant-garde art in the early twentieth century (Expressionism, Futurism, Dadaism, Magic Realism).
From 1901 to 1911 Walden was married to Else Lasker-Schüler, the leading female representative of German Expressionist poetry. She invented for him the pseudonym “Herwarth Walden”, inspired by Henry Thoreau’s novel Walden, or Life in the Woods (1854). In 1912 he married Swedish painter Nell Roslund. In 1919 he became a member of the Communist Party. In 1924 he was divorced from his second wife.
With the economic depression of the 1930s and the subsequent rise of National Socialism, his activities were compromised. In 1932 he married again and left Germany shortly later because of the threat of the Gestapo. He went to Moscow, where he worked as a teacher and publisher. His sympathies for the avant-garde soon aroused the suspicion of the Stalinist Soviet government, and he had to repeatedly defend against the equation of avant-garde and fascism. Walden died in October 1941 in a Soviet prison in Saratov.
In the late 1910s, members of the Dada movement practiced the first collages using images from cheap publications. The iconoclastic dimension of these heterogeneous juxtapositions allows them to open up the critical potential of images. Then, in the 1920s in Berlin, the Dada movement became politicised and the idea that the affiliated artists of the Communist Party were to serve the proletarian cause was strengthened. Few artists felt as committed to this mission as John Heartfield (his real name was Helmut Herzfeld). From the end of the 1920s, he developed a practice of satirical photomontage for the press, and in particular of the Communist journal AIZ (Arbeiter Illustrierte Zeitung) for which he worked until 1938. He then produced 237 photomontages denouncing Fascist ideology, the financing of the Nazi party by the industrialists and the extreme violence of the national socialist program. Invited to the Film und Foto exhibition in 1929 in Stuttgart, he had inscribed above the section devoted to him the slogan found in AIZ the same year: “Use photography as a weapon!”. Through the massive dissemination of his photomontages, he wants to mobilise public opinion and incite him to rise up against the rise of the fascisms that threaten Europe.
Text from the Jeu de Paume website translated by Google translate
Heartfield lived in Berlin until April 1933, when the National Socialists took power. On Good Friday, the SS broke into his apartment, and the 5’2″ Heartfield escaped by jumping from his balcony and hiding in a trash bin. He left Germany by walking over the Sudeten Mountains to Czechoslovakia. In Czechoslovakia, John Heartfield rose to number-five on the Gestapo’s most-wanted list.
Réseau Buckmaster (Buckmaster Network) Tract clandestin (Clandestine Tract) 1942 Papier 17 x 25cm Collection particulière Courtesy des éditions de L’échappée
This satirical tract was realised and distributed in 1942 by the network of the Resistance Buckmaster, during the German occupation in France. The flying leaflet, given from hand to hand or slipped into a mailbox, the leaflet or the butterfly (smaller) is at the same time the expression of a refusal – that of yielding – and of an imperious desire to act and call for a start. Intended to mark the minds and to attract adhesion, they can be formed of short and poetic texts, slogans or images. Open, it presents a caricature drawing of four pigs and, in the centre, an inscription in capital letters which apostrophes the reader and invites him to look for the fifth … Indeed, if the recipient folds the sheet according to the dotted lines, he makes Hitler’s acrimonious face! Thus, like any clandestine message, the meaning of the leaflet is not given immediately. The system of folding conceals and intrigues before revealing, but also accentuates the critical and percussive nature of the subject. Opening and closing like two wings, this butterfly is an anonymous, ephemeral and fragile missive ready to fly in the air to carry its message of rising. Like a firefly gleaming in the night of war, “an indication of a desire that flies, goes where it wants, insists, persists, resists in spite of everything”*, in the words of Georges Didi-Huberman, this image constitutes a weapon at the same time frail and powerful.
Text from the Jeu de Paume website translated by Google translate
*Georges Didi-Huberman, “Through desires (fragments on what raises us)”, in Soulèvements, Paris, Jeu de Paume, 2016, p. 372.
By the end of the 1940s, Raymond Hains paced the streets of Paris and sought out surprising agglomerates of torn posters that he picked up before painting them on canvas. The artist, flâneur, is the catalyst of a new form of urban poetry that gives rise to impromptu entanglements of words and images. This practice of hijacking posters largely echoed the world of art and French society after the Second World War. These torn posters formally evoke the canvases of “action painting” in vogue at the time, which Hains enjoys by calling himself “inaction painter”. The proliferation of these posters accompanies the rise of consumption but also the many political debates that agitate France. Thus futile advertisements co-exist promoting an eternally joyful world and political posters whose subjects are sometimes dramatic. In 1961, Raymond Hains realised an exhibition entitled “La déchirée France” [The Torn France] which presents itself as a sounding board of contemporary French history, marked by the decomposition of the Fourth Republic and what is not yet called the war of Algeria. The work OAS. Shoot the bombers testifies to the violence of the positions taken with regard to this organisation favourable to the maintenance of French Algeria, but also to the reality of the attacks they commit.
Text from the Jeu de Paume website translated by Google translate
The poet Henri Michaux has endeavoured to combine writing and drawing. Already in his invention of a new graphic alphabet in 1927, and then in his hallucinogenic experiments by absorption of mescaline from 1955, Henri Michaux sought to liberate, unbind language and drawing and thus to explore “the space within”. This ink on paper presents an entanglement of disorderly spots more or less energetic or impregnated. Just as his poems try to lift the tongue, this drawing seems to express what he calls “trembling in images”. Traces of liberating gestures, this expressive “new language”, noisy, made of floods of forms and collisions of signs, becomes the image of the disorderly world and the claimed insubordination of its author. In 1971, Michaux always seems to be looking for what he calls in the turbulent infinity “a confidence of a child, a confidence that goes ahead, hopes, raises you, confidence which, entering into the tumultuous universe … becomes a greater upheaval, a prodigiously great uprising, an extraordinary uprising, an uprising never known, a rising above itself, above all, a miraculous uprising which is at the same time an acquiescence, an unbounded, calming and exciting acquiescence, an overflow and a liberation.” Thus Michaux considered drawing as a movement, the very rise of thought and bodies.
Text from the Jeu de Paume website translated by Google translate
“Uprising transforms consciousness and in this movement it reconstitutes it. It gathers needs together and turns them into demands, it turns affects into desires and wills, it positions them in a tension towards liberty.”
Antonio Negri, “Uprisings” catalogue of the exhibition Uprisings
CONFLICTS (FLARED UP)
To go on strike is not to do nothing. – Demonstrating, showing oneself. – Vandal joys. – Building barricades. – Dying from injustice.
And so everything flares up. Some see only pure chaos. Others witness the sudden appearance of the forms of a desire to be free. During strikes, ways of living together are invented. To say that we “demonstrate,” is to affirm – albeit to be surprised by it or even not to understand it – that something appeared that was decisive. But this demanded a conflict. Conflict: an important motif of modern historical painting (from Manet to Polke), and of the visual arts in general (photography, cinema, video, digital arts).
It happens sometimes that uprisings produce merely the image of broken images: vandalism, those kinds of celebrations in negative format. But on these ruins will be built the temporary architecture of uprisings: paradoxical, moving, makeshift things that are barricades. Then, the police suppress the demonstration, when those who rise up had only the potency of their desire (potency: not power). And this is why there are so many people in history who have died from having risen up.
Manuel Álvarez Bravo, Hugo Aveta, Ruth Berlau, Malcolm Browne, Henri Cartier-Bresson, Agustí Centelles, Chen Chieh-Jen, Armand Dayot, Honoré Daumier, Adolphe-Eugène Disdéri, Robert Filliou, Jules Girardet, Arpad Hazafi, John Heartfield, Dmitri Kessel, Herbert Kirchhorff, Héctor López, Édouard Manet, Ernesto Molina, Jean-Luc Moulène, Voula Papaioannou, Sigmar Polke, Willy Römer, Pedro G. Romero, Jésus Ruiz Durand, Armando Salgado, Allan Sekula, Thibault, Félix Vallotton, Jean Veber, German, Catalan, French, Mexican, South African unknowns.
This daguerreotype is part of a series of two exceptional views of the barricades taken during the popular insurrection of June 1848. Disseminated in the form of woodcuts in the newspaper L’Illustration at the beginning of the following July, these photographs were realised by an amateur named Thibault, from a point of view overlooking the Rue Saint-Maur-Popincourt, June 25 and 26, before and after the assault. The first photographs reproduced in the press, they show the value of proof given to the medium in the processing of information since the middle of the nineteenth century, well before the development of photomechanical reproduction techniques. The inaccuracies and ghostly traces caused by a long exposure time limit the accuracy lent to the medium. Also the engraver allowed himself to “rectify” the views for the newspaper, adding clouds here and there and specifying the posture or the detail of the silhouettes. The remarkable interest of these daguerreotypes, however, resides in their indeterminate aspect. In fact, they reveal the singular temporality of these events: both short (since each second counts during the confrontations) and at the same time extended (in the moments of preparation and waiting). The temporalities proper to events and photography are thus combined in order to offer the perennial image of an invisible uprising and therefore always in potentiality.
Text from the Jeu de Paume website translated by Google translate
The first photo of an insurrectionary barricade
This photo was taken by a young photographer, by the name of Charles-François Thibault, at the level of no. 92 of the current rue du Faubourg-du-Temple on the morning of Sunday June 25, 1848. The insurrection is coming to an end, and only the last defences of the working-class districts of eastern Paris resist.
Thibault used twice, probably between 7 am and 8 am, his daguerreotype, a primitive process of photography which fixed the image on a metal plate. These two pictures are visible in Parisian museums, the first at the Carnavalet museum, the second (featured image) at the Musée d’Orsay. One distinguishes there in particular a flag planted in the axle of a wheel on the first barricade (which according to the researches of Olivier Ilh [La Barricade reversed, history of a photograph, Paris 1848, Editions du Croquant, 2016] carried the inscription “Democratic and social Republic”) as well as silhouettes of back.
Anonymous text. “The first photo of a barricade,” on the Un Jour de Plus a Paris website [Online] Cited 11/11/2021.
This photograph was taken at the end of the tragic Bloody Week which concluded the Commune of Paris in May 1871. It shows the corpses of Communards shot by the Versailles troops, presented in their coffins at the public exhibition of their bodies. This image is imprinted with brutality: that of the authors of the massacre of these young men struggling for the independence of Paris, that of the monstration [The act of demonstrating; proof] and, that of photography, in its realisation, its frontality and its precision. Why did one of the most famous portraitists of the Second Empire record the image of these inanimate bodies? We know today that photography has played an important role in anti-communard propaganda, the aim of which was to show the “exactions” of the insurgents (barricades, vandalism, assassinations …) and to present this event not as a revolution but as a civil war. It was also used for identification purposes, used for judicial proceedings and repression. The value of this image, however, is due to the fact that the exposure of these bodies is transformed by the photographic act. The latter confers on the rebels a particular aura, passing thus from figures of guilty to those of martyrs. Gathered for the occasion and set up facing us, they form, through photography, the image of an inseparable community. Even if the revolution has failed and power has failed, its power remains and continues to nourish the memory of political uprisings.
Text from the Jeu de Paume website translated by Google translate
Allan Hughan (British, 1834-1883) Installations de la colonie pénitentiaire (Installations of the penal colony) May 1874 Albumen print 14.7 x 19.6cm Musée du quai Branly – Jacques Chirac
The legend of the image, written in the thirties, states: “In the foreground the tribe of rebels of 1878”, while that handwritten on the original negative says “tribe of Atai revolted.” These elements drag the meaning of this image realised by the first photographer present in New Caledonia. The photographs he takes of kanaks, villages, but also of the prison and mining facilities in 1874, take on a new retrospective significance after the great Kanak revolt of 1878.
Felix Vallotton made this engraving on wood in 1893 as part of his critical contributions to social violence for newspapers and magazines of his time. Composed with great economy of means, La Charge represents the brutal repression of a demonstration by the forces of the order. The diving point of view testifies to the influence of photography on his work and reinforces the voyeur character of the viewer as well as his feeling of helplessness. The formal repetition of the uniform of the “guardians of the peace” and the resemblance of their faces, all wedged between their moustache and their kepi, translates well the impression of mechanical unleashing of a blind violence. By contrasting black and white, Vallotton refers to the physical confrontation between civilians and policemen. The centrifugal force which animates the composition gives the impression that the wounded bodies shatter like an explosion. By distorting the characteristic perspective of the Nabi aesthetic, the victims’ bodies seem to be abandoned. Through the eyes of man in the foreground, the artist denounces the abuse of force but also takes the spectator to witness and invites him to rise up against this injustice. The artist, known for his anarchist positions, broke as much with the traditional principles of composition as with the established order. At the charge against the protesters, he responds by his own charge against the authorities.
Text from the Jeu de Paume website translated by Google translate
Joseph Marie Ernest Prud’Homme Submission of Rabezavana and Rainibetsimisaraka 1897 Print on aristotype paper 12 x 17 cm Musée du quai Branly – Jacques Chirac
On July 29, 1897, Rabezavana and Rainibetsimisaraka, two of the greatest leaders of the Menalamba insurrection, which began after the abdication of Queen Ranavalona III and the establishment of the protectorate in October 1895, publicly knelt before Governor General Joseph Gallieni to signify their submission. This ceremony is the theatrical acme of the policy of “pacification” carried out in Madagascar by Gallieni, since his arrival in September 1896.
Anonymous photographer Les Habés envoient un parlementaire pour faire leur soumission au commandant Pognio The Habés send a parliamentarian to make their submission to Major Pognio 17 March 1910 Print on baryta paper 10.9 x 16.7cm Musée du quai Branly – Jacques Chirac
The French colonial conquest of West Africa, begun in 1854, stops with the unification of its possessions within French West Africa in 1895. It was mainly carried out by the infantry which had to face populations hostile to colonization. The Habés (Dogons) of the Bandiagara region (present-day Mali) resisted the French soldiers from 1894 to 1910.
The Mexican Revolution profoundly changed the structure of society: since men had gone to war or to search for work and livelihoods, women took on new tasks, first in armed struggle and then in rebuilding culture and education within society. Thus, the image of the soldiaderas, those women who followed the revolutionary troops, acquired a special significance and was symbolically compared to the “strong women” of the Bible. In the artistic field, women also played a decisive role, sometimes called “proto-feminism”: patrons of valuable artists or artists themselves, they participated in the quest for an aesthetic language capable of expressing their doubts and questioning.
Text from the Jeu de Paume website translated by Google translate
Concha Michel (1899-1990) was a singer-songwriter, political activist, playwright,and a researcher who published several projects on the culture of Indigenous communities.She was one of the few women who performed in the corrido style.She created the Institute of Folklore in Michoacan and was one of the first collectors of folklore and preservers of the traditions of the Mexican people.She was a cultural icon having relationships with two presidents, and a broad range of Mexico’s most prominent artists including Diego Rivera, Frida Kahlo, Guadalupe Marín, Tina Modotti, Elena Poniatowska,Anita Brenner and others.
Ruth Berlau, actress, director and photographer of Danish origin realises this photograph shortly after his arrival in the United States. She fled Nazi Germany with the writer and playwright Bertolt Brecht and accompanied him during much of his exile. In line with her commitment to the Spanish war and her communist ideas, she photographed American social movements and showed the actors of the struggle and the victims of oppression. This series on strikes highlights the workforce of the workers, with the desire to get their faces out of anonymity. It is in keeping with the documentary use of photography undertaken by social programs such as the New Deal and in particular the path traced by Walker Evans, initiator of the “documentary style”. It chooses a frontal point of view, apt to reveal with precision and clarity the faces of the strikers. In doing so, it applies itself to restoring their dignity while producing the documents of a social history. The counter-drive gives the strikers a particular scope and strength, just as the framing, which ostensibly divides the group, suggests that they belong to a powerful and determined group. The photographic practice of Ruth Berlau seems to embody a democratic ideal, revealing both the unity and the singularity of each and a common political commitment, which is reflected here through the exchange of views.
Text from the Jeu de Paume website translated by Google translate
In parallel with the dazzling rise of a consumer society on the Western model, for ten years (from 1960 to 1970) Japan went through a major identity crisis that unfolded on multiple fronts: American military bases in Okinawa, construction of Narita airport, occupation of universities by students …
“To rise up is to break a history that everyone believed to have been heard. It is to break the foreseeability of history, to refute the rule that presided, as we thought, over its development or its preservation.”
Georges Didi-Huberman, “By the desires (Fragments of What Makes Us Rise Up)” catalogue of the exhibition Uprisings
DESIRES (INDESTRUCTIBLES)
The hope of one condemned to death. – Mothers rise up. – They are your own children. – They who go through walls.
But potency outlives power. Freud said that desire was indestructible. Even those who knew they were condemned – in the camps, in the prisons – seek every means to transmit a testimony or call out. As Joan Miró evoked in a series of works titled “The Hope of a Condemned Man,” in homage to the student anarchist Salvador Puig i Antich, executed by Franco’s regime in 1974.
An uprising can end with mothers’ tears over the bodies of their dead children. But these tears are merely a burden: they can still provide the potencies of uprising, like in the “resistance marches” of mothers and grandmothers in Buenos Aires. It is our own children who rise up: “Zero for Conduct!” was Antigone not almost a child herself? Whether in the Chiapas forests or on the Greece – Macedonia border, somewhere in China, in Egypt, in Gaza, or in the jungle of computerised networks considered as a vox populi, there will always be children to jump the wall.
Francisca Benitez, Ruth Berlau, Bruno Boudjelal, Agustí Centelles, Eduardo Gil, Mat Jacob, Ken Hamblin, Maria Kourkouta, Joan Miró, Pedro Motta, Voula Papaioannou, Estefania Peñafiel Loaiza, Enrique Ramirez, Argentinian, Greek, Mexican unknowns.
While in exile in Jersey, Victor Hugo is deeply moved by the death sentence in Guernsey of John Charles Tapner, a condemnation against which he protests and asks for a pardon that he will not get. Hugo then makes four drawings depicting a gaunt hanged man at his gallows. The museum preserves two (Ecce and Ecce Lex). Hugo had hung them in his room in Marine Terrace in Jersey, and in his study under the roof of Hauteville House in Guernsey.
Voula Papaioannou (Greek, 1898-1990) Graffitis de prisonniers sur les murs de la prison allemande de la rue Merlin à Athènes Graffiti of prisoners on the walls of the German prison in Merlin Street, Athens 1944 Gelatin-silver print, modern print 24 x 30cm Benaki Museum Photographic Archive, Athènes
Voula Papaioannou is a major figure in Greek documentary photography. Born in 1898, she made numerous photographs of landscapes, monuments and archaeological sites in the 1930s. The Second World War led her to wonder about her practice and she was committed to covering the realities of the conflict. Her apparatus then becomes a tool to testify and publicise the misery and suffering of the Greek population during the German occupation. It reflects the difficulties of everyday life, the departure of the military in combat and the famines that strike civilians. During the liberation, she made a few shots of street fights as well as these images of the walls of the prison of Athens held until then by the Germans. It shows the graffiti (inscriptions and drawings) left by the detainees, most of them awaiting execution. Many say their names and send a message to their families (“I want my relatives to be proud of me”) or claim their political convictions (“Vive le KKE”, Greek Communist Party) for the sake of transmitting until the day before their deaths the reasons for their struggle and the conditions of their disappearance. These photographic recordings are similar to archaeological documents bearing the traces of the imprisonment of the Greek Resistance fighters and their hope that these messages will one day be read in a Greece freed from the Nazi occupation.
Text from the Jeu de Paume website translated by Google translate
Photographe Anonyme (membre du Sonderkommando d’Auschwitz-Birkenau) Anonymous photographer (member of the Auschwitz-Birkenau Sonderkommando) Femmes poussées vers la chambre à gaz du crématoire V de Birkenau Women pushed towards the gas chamber of crematorium V of Birkenau 1944 Contact plate with two images 12 x 6cm Archival collection of the State Museum Auschwitz-Birkrenau, Oświęcim Photo: Archival collection of the State Museum Auschwitz-Birkrenau, Oświęcim
This photograph was taken by a member of the Sonderkommando Auschwitz-Birkenau, a special unit of Jewish inmates commissioned by the SS to carry out the final solution. It belongs to a set of four photographs carried out clandestinely on a piece of film, using a photographic camera infiltrated in the camp and then concealed at the bottom of a bucket. Hidden near crematory furnace V, the author of these photographs was assisted by other members of the Sonderkommando. To do such an act was indeed extremely dangerous. The sloping framing and the blur reflect the perilous conditions in which the photographer was then placed. This picture, however, clearly shows a convoy of naked women pushed by the special unit to the gas chamber, located off-field. The film was then filtered from the camp into a tube of toothpaste to join the Polish Resistance, accompanied by an explanatory letter. These photographs therefore have an informative aim and constitute the only photographic documents on the gas chambers. As Georges Didi-Huberman affirms, “in the depths of this fundamental despair, the “solicitation to resist” has probably detached itself from the beings themselves, who have been promised to disappear, to fix themselves on signals to be emitted beyond the boundaries of the camp.*” Among others, the image, this “eye of history”, is then invested with the only hope still possible: to make the hell of Auschwitz visible and therefore imaginable.
*Georges Didi-Huberman, Images malgré tout, (Images despite everything), Paris, Les Editions de Minuit, 2003, p. 14.
Sonderkommandos were work units made up of German Nazi death camp prisoners. They were composed of prisoners, usually Jews, who were forced, on threat of their own deaths, to aid with the disposal of gas chamber victims during the Holocaust.The death-camp Sonderkommandos, who were always inmates, should not be confused with the SS-Sonderkommandos which were ad hoc units formed from various SS offices between 1938 and 1945. The term itself in German means “special unit”, and was part of the vague and euphemistic language which the Nazis used to refer to aspects of the Final Solution (cf. Einsatzkommando units of the Einsatzgruppen death squads).
About 120 SS personnel were assigned to the gas chambers and lived on site at the crematoria.Several SS personnel oversaw the killings at each gas chamber, while the bulk of the work was done by the mostly Jewish prisoners known as Sonderkommandos (special squads) Sonderkommando responsibilities included guiding victims to the gas chambers and removing, looting, and cremating the corpses.
The Sonderkommado were housed separately from other prisoners, in somewhat better conditions. Their quality of life was further improved by access to the goods taken from murdered prisoners, which Sonderkommandos were sometimes able to steal for themselves and to trade on Auschwitz’s black market.Hungarian doctor Miklós Nyiszli reported that the Sonderkommando numbered around 860 prisoners when the Hungarian Jews were being killed in 1944.Many Sonderkommandos committed suicide due to the horrors of their work; those who did not generally were shot by the SS in a matter of weeks, and new Sonderkommando units were then formed from incoming transports. Almost none of the 2,000 prisoners placed in these units survived to the camp’s liberation.
Ken Hamblin (American, b. 1940) Beaubien Street 1971 Modern gelatin silver print Fifth Estate photo Joseph A. Labadie Collection, Special Collections Library, University of Michigan
This sketch is part of a series of preparatory studies for a triptych entitled The Hope of the Condemned to Death, completed in March 1974. It is already possible to guess the overall design (three horizontal compositions of primary colours formed of sinuous lines) and the title seems to be clarified with the addition of these words: “the hope of the prisoner”. Sensitive to the death sentence of the anarchist and anti-fascist militant Salvador Puig i Antich, a member of the Movimiento Ibérico de Liberación, Joan Miró claims that he completed his triptych on the day of his execution on 2 March 1974. Thus the artwork – initially imagined in an abstract and metaphorical way – then encounters history. This triptych executed in very large format so as to address the greatest number, as Miró wished that the painting would be, thus constitutes a real monument to the memory of one of the last victims of Francoism. Judged “prophetic” by the artist, he presents a series of black lines that he interpreted as an image of the tourniquet used for execution. Struggling or playing as much with the void as with the spots of vivid colours, these dark lines on a light background also seem to be distended and open like a permitted hope. From his first studies, Joan Miró managed to preserve intact, by the energy of the gesture and the vivacity of the keys, the “indestructible desire” to hope and resist, which culminated the following year in the fall of the Franco regime.
Text from the Jeu de Paume website translated by Google translate
Eduardo Gil was born in 1948 in Buenos Aires, Argentina. After studying sociology, he became a photographer. Self-taught and sensitive to social struggles, his commitment was linked to the establishment of the military dictatorship following the coup d’état of 24 March 1976. Working for the press and as an independent author, he made a series of reports on the political situation and social life of his country. He photographed in particular the second March for the Resistance in Buenos Aires on 9 and 10 December 1982. Organised at the call of the Mothers of the Place de Mai in tribute to the missing children during the dictatorship, the First march of the Resistance in 1981 ‘Is then reproduced every year until 2006, involving the entire society, including after the end of the dictatorship. Faced with the march, Eduardo Gil records the determined faces of the women, mothers and grandmothers of the children of Argentina, demonstrating to obtain answers on the fate of the disappeared. The use of black and white flattened the composition and accentuated the juxtaposition of the women’s faces with the banners and placards. The photographs of the children brandished by the demonstrators thus seem to merge in the procession. All appear in this sense more united than ever, stretched out towards us, as towards politics. Eduardo Gil seems to prove here that by recording the image of the missing among the living, photography itself is a force of uprising.
Text from the Jeu de Paume website translated by Google translate
Gohar Dashti (Iranian, b. 1980) From the series Today’s Life and War 2008 Institut des Cultures d’Islam
The photographs of the Iranian artist Gohar Dashti’s Today’s Life and War show the daily life of a young couple against a background of war. Surrounded by tanks, bunkers and armed soldiers, the spouses live in the middle of the fields of ruins and continue to go about their occupations. Between impassivity and disillusionment, their attitudes show perseverance and unwavering determination to simply continue living. With these surreal scenes, the artist is witnessing a generation caught between the memories of ten years of war against Iraq and the permanent threat of conflict.
Pedro Motta (Brazilian, b. 1977) Natureza das coisas #024, (The nature of things #024) From the “Natureza das coisas” series 2013 Mineral print on cotton paper Private collection Courtesy of the artist and gallery Bendana Pinel
Jeff Gusky (American) Corridor in Kazimierz (Former Jewish District) Cracow, Poland 1996
As promised photographs by Jeff Gusky from the exhibition Of Life and Loss: The Polish Photographs of Roman Vishniac and Jeffrey Gusky. Many thanks to Jeff for making them available to me. I have tried to form a small narrative from some of the photographs that Jeff sent me, like a piece of music. The flow through passageways and doorways forming rivers of light and dark ends in the ascending stairs that hold the possibility of deliverance and redemption. The image is reminiscent of photographs by Eugene Atget.
The most beautiful video and music (see below) is entirely appropriate for this post: Gorecki Symphony No. 3 “Sorrowful Songs” – Lento e Largo.
Dr Marcus Bunyan
Jeff Gusky (American) Former Jewish Home in Use as a Public Toilet Dzialoszyce, Poland 1996
Jeff Gusky (American) Desecrated Synagogue and Jewish School Dzialoszyce, Poland 1999
Jeff Gusky (American) Lublin Corridor #1 Lublin, Poland 1999
Jeff Gusky (American) Birkenau Silhouette Auschwitz, Poland 1996
Jeff Gusky (American) Where They Lived #4 Cracow, Poland 2001
Gorecki Symphony No. 3 “Sorrowful Songs” – Lento e Largo
Detroit Institute of Arts 5200 Woodward Avenue Detroit, Michigan 48202 Phone: 313.833.7900
Art Blart _ art and cultural memory archive 
You must be logged in to post a comment.