Exhibition: ‘FAKE! Early Photo Collages and Photomontages’ at Rijksmuseum, Amsterdam

Exhibition dates: 6th February – 25th May, 2026

Curator:  Hans Rooseboom, Curator of Photography at the Rijksmuseum

 

W.H. Martin (American, 1865-1940) (photographer) The North American Post Card Co. (publisher) 'The largest ear of corn grown' 1908 from the exhibition 'FAKE!' At the Rijksmuseum, Amsterdam, February - May, 2026

  

W.H. Martin (American, 1865-1940)(photographer)
The North American Post Card Co. (publisher)
The largest ear of corn grown
1908
Postcard
Rijksmuseum
Purchase 2018

  

William H. “Dad” Martin of Ottawa, Kan., is considered to be the father of the exaggerated postcard. Some of his better work featured huge ears of corn, giant apples and peaches, stalks of wheat taller than any man and massive pumpkins uprooting a farmstead. Such cards were hugely successful throughout the Great Plains states where agriculture was the life’s blood of rural America.

W.H. Martin moved to Ottawa in 1899 to serve as an apprentice under photographer E.H. Corwin. Eight years later, Martin purchased Corwin’s studio and began crafting the tall tale postcards that would eventually make him a millionaire.

  

To fake or not to fake, that is the question…

Since the very inception of photography people have been making “fake” photographs. Indeed, one of the very first self-portraits ever taken, Hippolyte Bayard’s Le Noyé [The Drowned Man], made on October 18, 1840, is of the artist experimenting, using himself as a subject, posing himself in a fake suicide, expressing frustration “about his position in the photography world and about how little respect he felt he had been given in comparison to fellow photographer Louis Daguerre.”

There are many photographs pre digital manipulation that can be seen as “fake”1 but to me this is a disingenuous word, a sensationalist word, to describe photographs that basically undermine the photograph and its link to truth, the link of the photograph to the indexicality of its referent. But what is “truth” in a photograph?

Photographs have always deceived,2 depending on where you place the camera, which point of view you decide to capture and which to exclude, and when you decide to press the shutter … or what collage of photographs you put together and in what order. Thus, from one point of view, there is no such thing as a fake photograph, just different versions of (de)constructed realities.

Conversely you could argue that ALL photographs are “fake” as the photograph is only, can only ever be, a symbolic representation of a reality that never existed in the first place (“Ceci n’est pas une pipe”).

Photographs are tricky little things.

In the case of this exhibition, early photo collages and photomontages are seen as “fake” only in terms of their relation to a certain version of a photographic reality. They are not fake in terms of the reality of their construction, produced in the IMAGINATION of the artist, expressed in the final image. In those terms they are as real as the surrealist interpretation of dreams, or cubist dissection of the image plane. And we don’t call those photographs or paintings “fake”.

Today, photography is delimited in terms of what a photograph can be. And it has been so since the very beginning of the medium if only we look hard enough. Dreams or nightmares, impossible, absurd or humorous scenes, believable and unbelievable: there is no such thing as genuine or fake – only the space between – expressed in pictorial compositions governed by the creativity and breadth of your imagination.

Dr Marcus Bunyan

 

1/ This exhibition adds to a previous exhibition on the subject titled Faking It: Manipulated Photography Before Photoshop staged at The Metropolitan Museum of Art, New York, October 2012 – January 2013 and The National Gallery of Art, Washington, February – May, 2013

2/ “Fake” describes something not genuine, real, or authentic, intended to look like something else to deceive, cheat, or pretend.

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

 

 

“… photomontage is the fabrication of a composite but single image made up of a number of distinct photographic parts. It “results from the association of photographic elements, which have diverse origins, natures and proportions, combined in such a way as to express with force a particular idea.””


José Pierre, “Hannah Höch et le photomontage des Dadaists berhnois,” in Techniques Graphiques, no. 66 (November – December 1966), p. 352 quoted in Robert A. Sobieszek. “Composite Imagery and the Origins of Photomontage, Part 1: The Naturalistic Strain,” in Artforum, Vol. 17, No. 1, September 1978 on the Artforum website [Online] Cited 18/02/2026

 

 

Installation view of the exhibition 'FAKE!' At the Rijksmuseum, Amsterdam
Installation view of the exhibition 'FAKE!' At the Rijksmuseum, Amsterdam
Installation view of the exhibition 'FAKE!' At the Rijksmuseum, Amsterdam
Installation view of the exhibition 'FAKE!' At the Rijksmuseum, Amsterdam

 

Installation views of the exhibition FAKE! At the Rijksmuseum, Amsterdam, February – May, 2026
Photos: Albertine Dijkema/Rijksmuseum

 

Leonard de Koningh (Dutch, 1810-1887) 'Man startled by his own reflection' c. 1870–1880

 

Leonard de Koningh (Dutch, 1810-1887)
Man startled by his own reflection
c. 1870-1880
Cartes de visite

 

In this comical memento mori, where a man comes face to face with his ghost, the painter and photographer Leonard de Koningh exposed just half of the photographic plate, then had the subject adopt a different pose before exposing the other half. Photography might have been a relatively new art, but the transition between the two images is imperceptible. “It’s like a magician,” marvels Rooseboom. “You know you are being tricked, but you don’t know how the photographer does it.” Quoting Oscar Gustave Rejlander, a trailblazer for this type of composite printing, the photographer Robert Sobieszek (1943-2005) stated: “This manner of working led not to falsehood but to truth. An image made by a single negative [claimed Rejlander] ‘is not true, nor will it ever be so – the focus cannot be everywhere’.”

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

Anonymous photographer. 'Daydream' c. 1870–1890

 

Anonymous photographer
Daydream
c. 1870-1890
Cartes de visite

 

In this one we see the present: a woman and her partner both with the tools of their trades; and an imagined future: her daydream of becoming a mother. The image, explains Rooseboom, was “a darkroom trick”, achieved by shielding part of the photographic paper from the light and then adding a second negative to it later. Such images took photography into a new dimension, suggesting the innermost thoughts of their subjects, and paving the way for the comic strips of the future with their speech bubbles and thought clouds.

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

F.M. Hotchkiss (active 1870-1900) 'Beheading' c. 1880-1900

 

F.M. Hotchkiss (active 1870-1900)
Beheading
c. 1880-1900
Cabinet card
Purchase 2025

 

“We still expect photography to bring the truth, but this idea only really emerged from the illustrated magazines of the 1930s in order to inform readers how things worked elsewhere in the world,” says Rooseboom. Until then, the creative freedom to alter the image was unchallenged. “Anything possible would be tried out and produced,” he says. “There was no ethical restraint on producing non-realistic images. No-one would forbid you from doing this.” Removing and moving someone’s head, for example, presented the photographer with a pleasing puzzle. In the case of this cabinet card – a style of print mounted on card had taken over from the smaller carte de visite by the 1880s – with its black humour, the creative mission was highly successful. Only the positioning of the curtain, that would have concealed the original head, and some light retouching visible under a microscope, offer clues to how the photographer created the deception.

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

Anonymous photographer. 'Photomontage of a man pushing a wheelbarrow containing a head' c. 1900 – c. 1910 from the exhibition 'FAKE!' At the Rijksmuseum, Amsterdam, February - May, 2026

 

Anonymous photographer
Photomontage of a man pushing a wheelbarrow containing a head
c. 1900 – c. 1910
Gelatin silver print

 

This photomontage, created from two negatives, was found in a French photo album, and featured in the science magazine La Nature. Here, the displaced head illusion goes a step further as the photographer plays with scale, prefiguring the Surrealist movement which gathered pace as the century unrolled, disrupting conventional shapes and sizes to create confusing, dreamlike scenes. The open doorway provides a conveniently plain, dark background in which to smuggle in the cut-and-pasted portion before re-photographing the image as a whole. Some of these images were most likely purchased as portraits to show others, to see their look of surprise. “It’s hard to see where the trick starts and ends,” says Rooseboom. “This is showing off. Something is unbelievable, impossible, it’s improbable, but still it’s there in a photographic image which suggests we see a real scene that really unfolded in front of the camera.”

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

 

Almost immediately after the invention of the medium people began manipulating photographs – some with scissors and glue, others through ingenious photographic techniques. Drawing on more than 50 historical images from the museum’s own collection, the exhibition FAKE! Early Photo Collages and Photomontages, shows how image manipulation developed – from the birth of photography to the Second World War – and explores the motives behind it. The exhibition runs from 6 February to 25 May 2026 in the Photo Gallery of the Rijksmuseum.

“Many photo collages and composites depict impossible, absurd or humorous scenes that no one would have mistaken for reality. Yet even then, the boundary between genuine and fake, believable and unbelievable, was often hard to see.” ~ Hans Rooseboom, Curator of Photography

Cut and paste

The exhibition covers 1860-1940, a period when the possibilities of cutting and pasting photographs were widely explored. People also started experimenting with other methods of image manipulation. One trick that became popular shortly after the invention of photography was to show the same person twice in a single image: first, one half of the plate was exposed; then the subject would move, strike a different pose, and the other half of the plate was exposed. This technique was mostly used for harmless visual jokes, purely for entertainment, but the exhibition also shows how it was sometimes employed with very serious intent.

Political protest

Exaggeration, humour and incongruous visual combinations also played a major role in political protest. The best-known creator of political photo composites is John Heartfield (pseudonym of Helmut Herzfeld, 1891-1968), who opposed Hitler’s Nazi movement. Several examples of his work appear in the exhibition.

Press release from the Rijksmuseum

 

P. Michaelis (Berlin, publisher) 'Man and woman with briefcase and three babies above Hamburg' c. 1900-1910

 

P. Michaelis (Berlin, publisher)
Man and woman with briefcase and three babies above Hamburg
c. 1900-1910
Postcard

 

Martin Post Card Company (American) 'Taking our Geese to market' 1908

 

Martin Post Card Company (American)
Taking our Geese to market
1908
Postcard
Rijksmuseum
Purchase 2019

 

The trend for playing with images of impossible proportions spawned a genre known as “Exaggerations” or “Tall Tales”. This US photograph was printed during the “Golden Age” of picture postcards, shortly after the US decreed that messages could be written on the address side of the card. We see again the pioneering role photo manipulation plays in artistic developments such as Surrealism, but the use of scale here is also a marketing ploy to create myths about the agricultural superiority of a region. In this case, it’s the celebrated stuffed geese of Watertown, Wisconsin. Elsewhere in the show, Nebraska boasts about its bountiful produce with an ear of corn the length of a horse-drawn carriage. As US author and folklorist Roger Welsch noted in Tall Tale Postcards (1976): “Photography brought into being visual effects that tall-tale tellers through the centuries had seen only in their fertile imaginations.”

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

William H. Martin, (1865 – c. 1940) also known by the nickname “Dad“, was an American photographer and postcard designer known for using photomontage to depict exaggerated scenes with out-of-scale plants and animals. His works featured fanciful depictions of the American frontier inspired by tall tales. His depictions of abundant crops and large livestock served to humorously parody the struggles of farmers in the Midwestern United States who faced drought. They also mocked the exaggerated promises of fertile land and abundant livestock that companies used to lure settlers to the West. Martin was a pioneer of the art form of collage in the United States, and is considered to be the “father” of the exaggeration postcard genre.

Martin was originally from Maple City, Kansas. and was born in 1865. When he was 21 years old, he moved to Ottawa, Kansas to study under the photographer E.H. Corwin. He had no prior experience in photography. He proved successful, and bought Corwin’s photography studio in 1894.

He used photomontage and trick photography and, in 1908, began producing wildly exaggerated postcards for commercial sale. His cards typically featured out-of-scale scenes with people alongside giant plants and animals, created by cutting and pasting together different photographs. His postcards were popular with Western settlers, who sent them back to their families in the Eastern United States. His business was successful, and by 1909 he had built a two-story business building behind his home and employed around 20 people, who produced around 10,000 postcards every day. His photographs proved so popular that they were often plagiarised by other postcard companies and sold under different names.

Text from the Wikipedia website

 

Theodor Eismann (publisher) (Leipzig, Germany) 'Car flying over Mulberry Bend Park, New York' before 1908

 

Theodor Eismann (publisher) (Leipzig, Germany)
Car flying over Mulberry Bend Park, New York
before 1908
Postcard
Rijksmuseum
Purchase 2025

 

Eismann established the company in Leipzig around 1884 and was instrumental in the pre-World War I postcard boom in Germany for the U.S. market. Theochrom was name given to the printing process used.

 

Fake photographs activated the imagination, presenting imagined possibilities yet to come. This example of a toekomstbeeld (vision of the future) envisages a world where cars could fly. Elsewhere in the exhibition we see futuristic cityscapes: town centres transformed by sky rails and zeppelins thanks to some deft copy and pasting, and skyborne visitors floating over Boston, Hamburg and The Hague in scenes reminiscent of Mary Poppins. Eismann’s New York photomontage [above] now features colour but is no more truthful, its limited range of inks added during the printing process at the whim of the designer.

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

Alfred Stanley Johnson Jr. (American, 1863-1932) 'Collision between a car and a steamroller' 1915

 

Alfred Stanley Johnson Jr. (American, 1863-1932)
Collision between a car and a steamroller
1915
Tall-tales postcard (exaggerated postcard)
Waupun catalog no. P126

 

We’ve come to think of photo trickery as something sinister, but in his research on its use in early photography, Rooseboom says he was surprised to find that “three-quarters of all the images were made for fun”. In this photomontage by Alfred Stanley Johnson Jr, the clever placement of a series of individual − sometimes overlapping − images provides a humorous snapshot in time. The unusually dynamic, action-filled scene features flying coattails and frilly bloomers as the passengers of a car are catapulted through the air, inviting a before-and-after narrative in the mind of the viewer. “Many photomontages obviously depict impossible situations,” states a text at the exhibition. “The intention was not to mislead, but rather to entertain the viewer.”

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

Alfred and Elizabeth were living at 315 South Madison Street (in Dodge County) and their son Stanley – who was now going by his middle name – and wife Myrtie were living at 315 North Madison Street (in Fond du Lac County), with their son Alfred S. (the III), who was less than a year old. The Johnson photo studio/gallery was then located at 11-17 North Madison, just off Main Street. This was only a few years after Stanley began producing his tall-tale postcards, probably assisted by his wife, Myrtie, who was listed in the 1905 State Census as being a “photographer” and the 1910 Census as a “photo retoucher.” Although he apparently was known locally by the name of Stanley, he used the name “Alfred Stanley Johnson, Jr.” on most of his postcards.

Stanley Johnson, Sr. died December 3, 1914, and his wife Elizabeth died December 9, 1919; both are buried in the family plot in Forest Mound Cemetery in Waupun. Stanley continued in the photo business at 11 North Madison Street – while living at 17 N. Madison – until a few years before his death on March 1, 1932. His obituary in the Waupun Leader News stated that he had “been in poor health for about 30 years,” which would have been since about the time he started creating his exaggerated postcards. Perhaps the cards provided the extra income needed to pay ongoing medical bills.

Anonymous. “Johnson, Alfred Stanley,” on the Wisconsin Historical Society website Nd [Online] 18/02/2026. Used under fair use conditions for the purposes of education and research

 

Elsie Wright (British, 1901-1988) and Frances Griffiths (British, 1907-1986) 'Fairy Offering Flowers to Iris' 1920

 

Elsie Wright (British, 1901-1988) and Frances Griffiths (British, 1907-1986)
Fairy Offering Flowers to Iris
1920
From the Cottingley Fairies series
Gelatin silver print

 

The Cottingley Fairies are the subject of a hoax which purports to provide evidence of the existence of fairies. They appear in a series of five photographs taken by Elsie Wright and Frances Griffiths, two young cousins who lived in Cottingley, near Bradford in England. In 1917, when the first two photographs were taken, Elsie was 16 years old and Frances was 9. The pictures came to the attention of writer Sir Arthur Conan Doyle, who used them to illustrate an article on fairies he had been commissioned to write for the Christmas 1920 edition of The Strand Magazine. Doyle was enthusiastic about the photographs, and interpreted them as clear and visible evidence of supernatural phenomena. Public reaction was mixed; some accepted the images as genuine, others believed that they had been faked.

Interest in the Cottingley Fairies gradually declined after 1921. Both girls married and lived abroad for a time after they grew up, and yet the photographs continued to hold the public imagination. In 1966 a reporter from the Daily Express newspaper traced Elsie, who had by then returned to the United Kingdom. Elsie left open the possibility that she believed she had photographed her thoughts, and the media once again became interested in the story.

Text from the Wikipedia website

 

Albert Huyot (French, 1872-1968) 'Photo collage' 1929

 

Albert Huyot (French, 1872-1968)
Photo collage
1929

 

The cutting up of images and rearranging them on paper with glue was once a popular pastime. People made celebrity photo quizzes, sometimes featuring just a nose or a pair of eyes; and the photographed faces of friends and family were superimposed onto drawings for comic effect. Photo collages were also undertaken by established artists. In this piece, which is influenced by Dadaism and Cubism, French artist Albert Huyot manipulates fragments of photographic images into surprising new artistic forms. More intricate photographic artworks can be seen in the show on the pages of the Hungarian artist László Moholy-Nagy’s seminal book Painting, Photography, Film (1925). In it he argues that photography is not just about recording reality. Instead, it should explore the visual language unique to its medium.

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

The son and grandson of artists, Albert Huyot was a pupil of Diogène Maillart and Gustave Moreau. His first paintings were done in a generic Post-Impressionist manner indebted to the example of the Nabis, but he soon became influenced by Cubism. He exhibited regularly at the Salon des Indépendants, the Salon d’Automne and the Salon des Tuileries, and also participated in the Grande Exposition in Brussels in 1910; in the same year he also spent some time in Russia. Huyot was a friend of Henri Matisse, and around 1912 his work reveals the influence of Fauvism; André Derain was another particular influence. After 1920, however, Huyot seems to have abandoned the rigour of his earlier work in favour of landscape painting. An exhibition of his work was held at the Galerie Berthe Weill in Paris in 1926.

Text from the Stephen Ongpin Fine Art website

 

John Heartfield, pseudonym of Helmut Herzfeld (German, 1891-1968) 'Mimikry, Arbeiter-Illustrierte-Zeitung (A-I-Z), 19 April 1934' 1934

 

John Heartfield, pseudonym of Helmut Herzfeld (German, 1891-1968) Mimikry, Arbeiter-Illustrierte-Zeitung (A-I-Z), 19 April 1934
1934

 

Sometimes, in a surprising twist, photographic trickery was a tool for conveying a perceived truth. Anti-Nazi campaigner Helmut Herzfeld, who changed his name to the anglicised John Heartfield in protest against Hitler’s regime, created over 200 handcrafted political photomontages for the leftist AIZ publication, many seeking to expose the hidden dangers of the Nazi dictatorship and the lies it disseminated. Mimicry depicts Joseph Goebbels, the Nazi Minister of Propaganda, disguising Hitler as the 19th-Century revolutionary communist Karl Marx. The artist is warning the working classes not to be fooled by Hitler’s promises that he genuinely supports workers’ rights. Such work is comparable with political memes today that aim to speak truth to power. Image manipulation can both mislead us and help us find our way.

Deborah Nicholls-Lee. “‘Image manipulation has always been around’: 10 early photographic ‘fakes’ that trick the eye,” on the BBC website 18th February 2026 [Online] Cited 18/02/2026. Used under fair use conditions for the purposes of education and research

 

 

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Review: ‘Paradise’ by Brook Andrew at Tolarno Galleries, Melbourne

Exhibition dates: 18th June – 30th July 2011

 

Brook Andrew 'Paradise' installation at Tolarno Galleries, Melbourne

 

Brook Andrew Paradise installation at Tolarno Galleries, Melbourne

 

 

This is a strong, refined photo-ethnographic exhibition by Brook Andrew at Tolarno Galleries in Melbourne, one that holds the viewers attention, an exhibition that is witty and inventive if sometimes veering too closely to the simplistic and didactic in some works.

Rare postcards of Indigenous peoples and their colonising masters and surrounded by thick polished wood frames (the naturalness of the wood made smooth and perfect) and coloured neon lights that map out the captured identities, almost like a highlighting texta and forms of urban graffiti. This device is especially effective in works such as Men and Women (both 2011, below) with their male and female neon forms, and Flow Chart (2011, below) that references an anthropological map.

Other works such as Monument 1 (2011, below) lay the postcards into the rungs of a small step ladder covered in white paint that has echoes of the colonisers renovation of suburban homes and becomes a metaphor for the Indigenous peoples being stepped on, oppressed and downtrodden. In a particularly effective piece, Monument 2 (2011, below) the viewer stares down into a black box with multiple layers of neon that spell out the words ‘I see you’ in the Wiradjuri language: we can relate this work to Lacan’s story of the sardine can, where the point of view of the text makes us, the viewer, seem rather out of place in the picture, an alien in the landscape. The text has us in its sights making us uncomfortable in our position.

The work Paradise (2011, six parts, above) can certainly be seen as paradise lost but the pairing of black / white / colour postcards is the most reductive of the whole exhibition vis a vis Indigenous peoples and the complex discourse involved in terms of oppression, exploitation, empowerment, identity, mining rights and land ownership. The two quotations below can be seen to be at opposite ends of the same axis in this discourse. My apologies for the long second quotation but it is important to understand the context of what Akiko Ono is talking about with regard to the production of Indigenous postcards.

 

White… has the strange property of directing our attention to color while in the very same movement it exnominates itself as a color. For evidence of this we need look no further than to the expression “people of color,” for we know very well that this means “not White.” We know equally well that the color white is the higher power to which all colors of the spectrum are subsumed when equally combined: white is the sum totality of light, while black is the total absence of light. In this way elementary optical physics is recruited to the psychotic metaphysics of racism, in which White is “all” to Black’s “nothing”…”


Victor Burgin 1

 

“In his study of Aboriginal photography, Peterson also looks at the dynamics of colonial power relations in which both European and Aboriginal subjects are constituted in and by their relations to each other. Peterson in the main writes about two different contexts of the usage of photography of Aboriginal people

1. popular usage of photographs, especially in the form of postcards in the early twentieth century (Peterson 1985, 2005)

2. anthropologists’ ethnographic involvement with photography (Peterson 2003, 2006).

Regarding the first, Peterson depicts how the discourses of atypical (that is, disorganised) family structures and destitution among Aboriginal people were produced and interacted with the prevalent moral discourses of the time. He makes an important remark about the interactive dimensions that existed between the photographer and the Aboriginal subject. Hand-printed postcards in the same period showed much more positive images of Aboriginal people (Peterson 2005: 18-22). These were ‘real’ photographs taken by the photographers who had daily interactions with Aboriginal people…

Peterson gives greater attention to photographs taken by anthropologists for scientific purposes, and in this second context provides a more detailed treatment of his insight regarding the discrepancies between the colonisers’ discourse and the actual visual knowledge that photography offers…

These two contexts are not, of course, mutually exclusive. By dealing with image ethics and the changing photographic contract, Peterson (2003) shows the interlocking formations of popular image, anthropological knowledge and Aboriginal self-representation. In particular, it is important to remember that Aboriginal people have not always rejected collaboration with and appropriation of the idioms of the coloniser. Aboriginal people were not bothered by posing for photographers to produce images such as ‘naked’ Aboriginal men and women in formal pose, accompanied by an ‘unlikely combination’ of weapons (Peterson 2005); and at times complex negotiations occurred between the photographer and the photographed – resulting in both consent and refusal (Peterson 2003: 123-31).

These anecdotes suggest the necessity of unravelling the ‘lived’ dimensions of colonial and / or racial subjugation and resistance to that subjugation from the site of their occurrence …

Rather than scrutinising the authenticity of Aboriginality or taking it for granted that ethnographic photography is doomed to reproduce a colonial or anthropological power structure, it is more important to attend to the ‘instances in which colonized subjects undertake to represent themselves in ways that engage with the colonizer’s own terms’, as Pratt (1992: 7, emphasis in the original) suggests. She proposes the term ‘autoethnography’ to refer to these instances: ‘If ethnographic texts are a means by which Europeans represent to themselves their (usually subjugated) others, autoethnographic texts are those the others construct in response to or in dialogue with those metropolitan representations’ (Pratt 1992).


Akiko Ono 2

 

The work Paradise buys into the first quotation in a big way, playing as it does with the idioms of black / white / colour. It can also be seen as a form of autoethnographic text that uses rare postcards to critique historical relations between peoples and cultures. What it does not do, I feel, is delve deeper to try to understand the “interlocking formations of popular image, anthropological knowledge and Aboriginal self-representation” and resistance to that subjugation from the site of their occurrence. As the quotation observes “Aboriginal people have not always rejected collaboration with and appropriation of the idioms of the coloniser” and it is important to understand how the disciplinary systems of the coloniser (the ethnographic documenting through photography) were turned on their head to empower Indigenous people who undertake to represent themselves in ways that engage with the coloniser’s own terms. Nothing is ever just black and white. It is the interstitial spaces between that are always the most interesting.

In conclusion this an elegant exhibition of old and new, an autoethnographic text that seeks to address critical issues that look back at us and say – ‘I see you’.

Dr Marcus Bunyan

 

1/ Burgin, Victor. In/Different Spaces: Place and Memory in Visual Culture. Berkeley: University of California Press, 1995, p. 131

2/ Ono, Akiko. “Who Owns the ‘De-Aboriginalised’ Past? Ethnography meets photography: a case study of Bundjalung Pentecostalism,” in Musharbash, Yasmine and Barber, Marcus (eds.,). Ethnography & the Production of Anthropological Knowledge: Essays in honour of Nicolas Peterson. The Australian National University E Press [Online] Cited 16/07/2011 (no longer available online)

~ Peterson, N. 1998. “Welfare colonialism and citizenship: politics, economics and agency,” in N. Peterson and W. Sanders (eds.,). Citizenship and Indigenous Australians: Changing Conceptions and Possibilities. Cambridge: Cambridge University Press, pp. 101-17.
~ Peterson, N. 1999. “Hunter-gatherers in first world nation states: bringing anthropology home,” in Bulletin of the National Museum of Ethnology 23 (4), pp. 847-61.
~ Peterson, N. 2003. “The changing photographic contract: Aborigines and image ethics,” in C. Pinney and N. Peterson (eds.,). Photography’s Other Histories. Durham, NC: Duke University Press, pp. 119-45.
~ Peterson, N. 2005. “Early 20th century photography of Australian Aboriginal families: illustration or evidence?” in Visual Anthropology Review 21 (1-2), pp. 11-26.
~ Peterson, N. 2006. “Visual knowledge: Spencer and Gillen’s use of photography in The Native Tribes of Central Australia,” in Australian Aboriginal Studies (1), pp. 12-22
~ Pratt, M. L. 1992. Imperial Eyes: Travel Writings and Transculturation. London: Routledge


Footnote 1. Peterson has built up a collection of process-printed (that is, mass-produced) postcard images and hand-printed images dating from 1900 to 1920 (that is, real photographic postcards), over 20 years, during which time he obtained a copy every time he saw a new image. He feels confident that he has seen two-thirds of the process-printed picture postcards from the period although it is harder to estimate how many hand-printed images were circulating (Peterson 2005: 25n.3). He had a collection of 528 process-printed postcards (Peterson 2005: 25) and 272 hand-printed photographs (p. 18) by 2005.


Many thankx to Olivia Radonich for her help and to Tolarno Galleries for allowing me to publish the text and photographs in the posting. Please click on the photographs for a larger version of the image. Images courtesy the artist and Tolarno Galleries, Melbourne. Photos by Christian Capurro.

 

 

Brook Andrew 'Paradise' installation at Tolarno Galleries, Melbourne

 

Brook Andrew Paradise installation at Tolarno Galleries, Melbourne

 

Brook Andrew (Australian, b. 1970) 'Paradise 1 (red)' 2011

 

Brook Andrew (Australian, b. 1970)
Paradise 1 (red)
2011
Rare postcards, sapele, and neon
24.5 x 28.5 x 8cm

 

Brook Andrew (Australian, b. 1970) 'Paradise 2 (orange)' 2011

 

Brook Andrew (Australian, b. 1970)
Paradise 2 (orange)
2011
Rare postcards, sapele, and neon
24.5 x 34 x 8cm

 

Brook Andrew (Australian, b. 1970) 'Paradise 3 (yellow)' 2011

 

Brook Andrew (Australian, b. 1970)
Paradise 3 (yellow)
2011
Rare postcards, sapele, and neon
24.5 x 28.5 x 8cm

 

Brook Andrew (Australian, b. 1970) 'Paradise 4 (green)' 2011

 

Brook Andrew (Australian, b. 1970)
Paradise 4 (green)
2011
Rare postcards, sapele, and neon
25 x 33.5 x 8cm

 

Brook Andrew (Australian, b. 1970) 'Paradise 5 (magenta)' 2011

 

Brook Andrew (Australian, b. 1970)
Paradise 5 (magenta)
2011
Rare postcards, sapele, and neon
24.5 x 28 x 8cm

 

Brook Andrew (Australian, b. 1970) 'Flow Chart' 2011

 

Brook Andrew (Australian, b. 1970)
Flow Chart
2011
Rare postcards, sapele and neon
283 x 449.5 x 8.5cm

 

Brook Andrew 'Paradise' installation at Tolarno Galleries, Melbourne

 

Brook Andrew Paradise installation at Tolarno Galleries, Melbourne

 

Brook Andrew (Australian, b. 1970) 'Men' 2011

 

Brook Andrew (Australian, b. 1970)
Men
2011
Rare postcards, sapele, and neon
82 x 264 x 12.5cm

 

Brook Andrew (Australian, b. 1970) 'Women' 2011

 

Brook Andrew (Australian, b. 1970)
Women
2011
Rare postcards, sapele, and neon
179 x 179 x 6cm

 

Brook Andrew (Australian, b. 1970) 'Women' 2011 (detail)

 

Brook Andrew (Australian, b. 1970)
Women (detail)
2011
Rare postcards, sapele, and neon
179 x 179 x 6cm

 

 

Tolarno Galleries is pleased to present Paradise, a major solo exhibition by Brook Andrew. Widely regarded as a multi-disciplinary artist, Brook Andrew’s Jumping Castle War Memorial was a highlight of the 17th Biennale of Sydney. Recently his major installation, Ancestral Worship 2010, was included in 21st Century: Art in the First Decade at Gallery of Modern Art, Brisbane. His powerful new installation – Marks and Witness: A Lined crossing in Tribute to William Barak 2011 – was commissioned by the National Gallery of Victoria and is currently on display at Federation Square, Melbourne.

Paradise expands Brook Andrew’s interest in forgotten histories. His new works ask us to think about what has disappeared from our worlds, literally, and also from our consciousness. The exhibition features a number of assemblages made in neon and wood and incorporating rare postcards and photographs collected over many years. Men 2011 includes the original postcard that became the source for Sexy and Dangerous, Andrew’s iconic work of 1995.

Brook Andrew’s continuing search for curious portrait images from the 19th and early 20th century represents his fascination with the way the camera has documented a particular ‘colonial’ gaze and an interest in the exotic. Outlining or highlighting these images in glorious coloured neon emphasises this point.

However bright the neon, Brook Andrew’s works are characterised by a formal beauty and simplicity that explores conceptually complex ideas and themes. Nowhere is this more apparent than in Monument 4, a ‘boomerang bar’ or Monument 2, a black lacquer box of neon containing the words ‘I see you’ in Wiradjuri. Gazing into this ‘well of words’ is like looking into infinity.

Brook Andrew’s work is held in every major collection in Australia. An important survey of his work: Brook Andrew Eye to Eye was presented by Monash University Museum of Art in 2007. In 2008 his work was showcased in Theme Park at AAMU Museum of Contemporary Aboriginal Art in The Netherlands. Major publications accompanied both of these solo exhibitions.”

Press release from Tolarno Galleries

 

Brook Andrew (Australian, b. 1970) 'Monument 2' 2011

 

Brook Andrew (Australian, b. 1970)
Monument 2
2011
Black lacquer, wood, perspex, neon, mirror and wire
38 x 99 x 87cm

 

Brook Andrew (Australian, b. 1970) 'Monument 2' 2011 (detail)

 

Brook Andrew (Australian, b. 1970)
Monument 2 (detail)
2011
Black lacquer, wood, perspex, neon, mirror and wire
38 x 99 x 87cm

 

Brook Andrew (Australian, b. 1970) '18 lives in Paradise' Single box detail

 

Brook Andrew (Australian, b. 1970)
18 lives in Paradise
Single box detail
2011

 

The basic unit used in 18 Lives in Paradise is a cardboard printed box 50 x 50 x 50 cm. The boxes are the building blocks for a sculpture, wall or any other structure. The box is also a parody of the courier box – those containers daily transported around the globe in the vast movement of lives and identities today. What was thought of as fixed may not be so.

The images are sourced from postcards. The postcards range from the early to mid-twentieth century and form part of a worldwide curiosity in indigenous people, circus acts and personalities, environment and resources … The images come together as an assemblage of ‘freaks’ and represent the collision paths of indigenous and non-indigenous cultures; those being documented out of curiosity and those belonging to dominant cultures who have used the land and its people for entertainment and wealth.

18 Lives in Paradise can form a column or wall. It can be a barrier, a beacon or epitaph. En masse, the boxes are a symbol of many lives whose identities are sometimes twisted for the gaze of the curious world.

Brook Andrew 2011

 

Brook Andrew (Australian, b. 1970) 'Monument 1' 2011

 

Brook Andrew (Australian, b. 1970)
Monument 1
2011
Black lacquer, are postcards, wood, mirror and metal
104.5 x 69.5 x 58cm

 

 

Tolarno Galleries
Level 4, 104 Exhibition Street
Melbourne VIC 3000 Australia
Phone: +61 3 9654 6000

Opening hours:
Tues – Fri 10am – 5pm
Sat 1pm – 4pm

Tolarno Galleries website

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