Franz Marc holding a cell phone, 1915.

Here is a mysterious photograph from Franz Marc – Paul Klee: ein Dialog in Bildern, a volume beautifully illustrated with the artists’ postcards to each other and some interesting photographs. Klee seems more vulnerable and less arch than you might expect in these letters and drawings. Marc, maybe predictably, sort of absorbs and reflects Klee; yet the images and texts on the cards seem both entwined and quotidian. One of the photos is this fascinating unsourced image, captioned “Franz Marc im Unterstand, 1915/1916.” It’s hard to tell what kind of shelter this is…it appears shell-shocked and comfortable at the same time. There are some binoculars and map cases hanging, and an eerie prophetic broken mirror. FM is smoking, of course, but the captivating question is what is he holding?

It looks like a cell phone, the kind you would expect FM to have, not a Blackberry or an iPhone, just a functional Nokia with Alpenlaendische Volksmusik ringtones. Photography professors, librarians, and two photo archivists who specialize in early 20th Century images looked at this photo and everyone was perplexed about the photo shows. That’s just how FM rolls.

What do you think this object is?

This book (which is confusingly cataloged with lots of commas instead of the conjunctions and articles that appear actually in print) forms the combined catalog from three retrospectives from 2010 at
the Franz Marc Museum in Kochel am See;  the Stiftung Moritzburg (“Kunstmuseum des Landes Sachsen-Anhalt” in Halle, the craziest city in Flemish Brabant and the planet); and  Zentrum Paul Klee in Bern.

Journalism: FAIL

Not good.

Green Turtle, Albino,

[Green turtle, albino. By David Monniaux]

“To photograph is to appropriate the thing photographed.”

On Photography, Susan Sontag’s exhaustive critique of photography, which excoriated photographers even as it elevated the art form, opens (in the 1977 book form of the collected essays) with the chapter “In Plato’s Cave.” Arranged and edited in this manner this chapter is meant to serve as the introduction to Sontag’s collection of ideas on the sociological implications of the medium of photography.
So much has been written by and about Sontag with respect to the construction and importance of these essays, and so much biographical detail about Sontag has come to light since her death a few years ago, that is it difficult to consider “In Plato’s Cave” unto itself, separate from that information, let alone separate from the other essays in the collection.
Basically, Sontag takes humankind to task, as did Plato, for sitting around accepting whatever images that happen to dance past as a perfect mirror (or projection) of reality and judges photographers equally harshly for approaching their subjects with acquisitiveness and predation. Sontag investigates the simile of the cave but more deeply the metaphor of the mirror.
I was interested to learn that Sontag had also written extensively about Persona, the 1966 Ingmar Bergman film, probably around the same time she began the series of essays that are collected in On Photography. Persona can also be construed as being about mirroring, and also about a kind of (seemingly) passive transmission and reception of knowledge, as well as a complicated examination about the relationship between the beholder and the beheld. Persona is open to interpretation as a horror movie rather than a psychological study, one in which a very modern sort of vampire sucks the being from a similar but not identical human. Continue reading »

Pere Ubu by Dora Maar, 1936

Pere Ubu by Dora Maar, 1936

Authorship by Dora Maar gives this photograph authentic historic and even feminist credibility but I chose it because my main interest in art overall is the representation of animals. This is a very interesting view of a creature commonly seen in Florida (and all over), an armadillo (though this armadillo is of a different species than the nine-banded creatures who sadly cannot navigate traffic).
There is something primitive and otherwordly about armadillos and whatever Maar’s intent may have been in elevating such a seemingly lowly creature into this eerie portrait it is quite a lovely study. Since Maar was interested in primitivism, this seems apt.
With respect to technique, placing the pale, scaly armadillo against a grainy dark background removes it from a natural setting and allows for contemplation of the texture of its skin. The shadows on its chest accentuate its claws. There is no way to tell, framed in this manner, how big the armadillo is, whether he is, as Maar’s title suggests, “king” sized, or tiny like a fetus, which the armadillo also resembles.

Beirut, Lebanon, Nightclub by Stephanie Sinclair, 2005Nightclub in Beirut, Lebanon (Stephanie Sinclair, 2005)

In July of 2006, during a bout of intense border battles between Israeli armed forces and members of Lebanon’s Hezbollah militia, a photograph made by Stephanie Sinclair achieved a broad second life on the Internet when it accompanied a post on food writer and Travel Channel star Anthony Bourdain’s blog; Bourdain and crew had been filming an episode of No Reservations in Beirut and were “trapped” in the city owing to the destruction of the airport and an naval blockade effectively halting departures by Americans from the Gulf states. The photograph had originally appeared on March 12, 2005, in the Travel section of the New York Times with a story by Scott Spencer about the nonchalant nightlife scene in Beirut following the assassination of Lebanese prime minister Rafik Hariri. The image was described in the Times as “Love among the ruins at the war-themed Beirut club known as 1975,” and on Bourdain’s blog with the following caption: “Prewar partygoers enjoy the music and atmosphere at 1975, a bar whose theme is the country’s civil war.”

The odd syntax of the cutlines suggests that “the war” was an omnipresent future, past, and present entity. Regardless of the date the image was made, though, its placement in the context of stories about a “live,” ongoing military flare-up, even amid the larger ceaseless tragedy in the Middle East, makes the powerful suggestion that Beirutis party even as rockets and air strikes devastate the buildings around them.
Continue reading »

On bell hooks and Claude Cahun

Two black women wearing glasses and blue paisley bandanas, 25 February 1999, Photographer unknown

In her essay “In Our Glory: Photography and Black Life,” bell hooks uses a story about the relationship she and her two sisters “V.” and “G.” have to a photograph of their father, Veodis Watkins, taken before the girls were born, to set up a general dialogue about the function of snapshot collection displays in African American households and the role these photos play in construction and possession of black identity. Though a very prolific writer who mostly espouses disengagement from the concept of “the enemy,” hooks frequently chooses unusual adversaries (among them rapper Lil’ Kim and filmmaker Wim Wenders). In “In Our Glory” hooks’s rival is her sister “V.”
Continue reading »

\"Ghost Ship\"
“Ghost Ship (Deliver Us)” by Gremlins CC, Burnham on Sea Carnival 2006

“It seemed that she was trying to convey to me a message of her sadness.”

Herve Guibert’s essay “Ghost Image” is the text that accompanies a non-existent photograph; the implication being that if the photo did exist, and were, for example reproduced with an essay (one that would obviously not be titled “Ghost Image”) the text and photo would create a sort of “proof” that the image and the back-story of its creation made for a unified true account of the photograph’s origin.

Instead “Ghost Image” is the story of a botched photograph that seems to haunt Guibert so acutely the memory is as real, or more real, than if the shot had been successfully recorded. In fact, in either scenario, what is being presented as Guibert’s straightforward autobiographical recollection may be an inaccurate memory, a magnified, dramaticised partially true story, or a completely fabricated incident. The existence of the photo, or its lack, have little bearing on the essay.

Setting aside Guibert’s apparent disdain for his parents’ conventional marriage and lifestyle, Guibert is talking about, on some level, the relationship between photos, writing, and memory. Taken more at face value, Guibert’s remaking of his mother in an image that is to his – but maybe not Mme. Guibert’s – liking is about control, but also about rejection and reinvention of the self. Guibert creates distance between himself and his mother through his careful construction of “a look” and “a scene,” but also a sense of intimacy that is not entirely lacking in dignity and affection. His haughtiness seems to conceal both a deep, unquenchable discontent and a desire for recognition of himself as someone removed from his family’s middle-class affectations – phantoms are not of this world of course and maybe it is Guibert who is the ghost.

Though it is easy to become annoyed Herve Guibert’s caustic statements about his mother’s fading appearance and thus her viability as a female being, these asides are a red herring to Guibert’s inquiry into the “reality” of the photo world. Beyond that, Guibert himself died a full decade before he himself would have been his mother’s age at the time the “ghost image” was (not) made. This is melancholy-making too; Guibert ends up in history being pegged as a sort of hanger-on to noted philosophers. These youthful writings give many hints that Guibert was deliberately fashioning himself as a sort of scolding, multi-faceted journalist-artist (like Andrew Sullivan) who probably would have, at some point, abandoned the extreme autobiography for a more compassionate voice.

Inside a Car Wash
“Inside a Car Wash”

“…One of the defining features of Orientalist painting is its dependence for its very existence on a presence that is always an absence: the Western colonial or touristic presence.”
In her essay “The Imaginary Orient,” Linda Nochlin certainly discusses the omnipresent absence of Westerners in the works of two painters in particular, Eugène Delacroix and Jean-Léon Gérôme. Nochlin seems to focus on how Delacroix, the unapologetic romantic, and Gérôme, known as a “realist” painter, created a vision of “the Orient” (actually the near Middle East) that elevated the omniscient Western observer to superior connoisseur while relegating Turks and Arabs to the roles of sexual and social degenerates dwelling in decrepitude who can only benefit from colonial oversight. However the feminist art scholar who asked “Why Have There Been No Great Women Artists?” eventually reveals her true interest in Orientalism, that of revealing these French painters as renderers of women as possessions and completely powerless victims.
Continue reading »

Chicken by Catherine Opie from Being and Having, 1991

 

“Chicken” by Catherine Opie from Being and Having, 1991

One of my goals this year is to be more intellectually open to works I find aesthetically challenging. Catherine Opie is one photographer whose portraits of others and self-portraits I just cannot appreciate, not because I take exception to her context, agenda, or stated subject matter, but because my eyes just don’t love the juxtaposition of flesh against patterned or fabric backgrounds.
The image “Chicken” has entered a larger popular culture forum because it is used prominently in promotional materials and in the opening credits of the cable television series The L Word (one of the characters is a museum curator in California). When I first saw this photo I didn’t realize the person in the photograph was a woman but I did peg it as an Opie because the Chromagenic prints are easily identifiable and the camera available to just a few elite photographers. The intentionally forced and obviously faked identities in this series speak to our recent discussions of photography as an arbiter of “the real.”
The technology, to me, is more interesting than the image itself, and it adds a level of construction, predetermination, and staging that exceeds even Opie’s elaborate theatrics.

Best Photo Ever Taken With a Photo Phone

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