PIETER HUGO, CORPOREALITY

CORPOREALITY
Pieter Hugo

January 30th – April 25th, 2015

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“Auch wenn es sich so anfühlt, als würde ich es schon seit jeher tun, bin ich immer noch schüchtern. Es ist einfacher, einen Fremden zu verprellen, als ihn kennenzulernen. Man muss zuerst erklären, wer man ist und welche Absichten man hat, und dann das unvermeidliche WARUM? beantworten. Dann der Akt der Überzeugung, um zu einer Übereinkunft zu gelangen. Das Gegenüber muss bereit sein, etwas zu geben. Ich möchte ihm nicht das Gefühl vermitteln, dass das Bild nur durch mein Handeln entstanden ist. Dafür braucht es – und darauf hoffe ich – einen Moment freiwilliger Verletzlichkeit.” – Pieter Hugo

Was heißt es heute, in Städten zu leben? Um diese Frage kreist das fotografische Werk von Pieter Hugo (*1976). Der südafrikanische Fotokünstler, der schon mit Anfang 20 – damals noch als Bildjournalist für u.a. die New York Times tätig – durch ganz Afrika reiste, erfasst vor allem die körperliche Präsenz von Menschen in ihren jeweiligen, oftmals von Dissonanzen geprägten Kulturen. Seine eindringlichen Porträts formieren sich zu einem sozialen Tableau, das die aktuelle und radikal kritische Lebenswirklichkeit nicht nur in afrikanischen Großstädten abbildet. In der ersten Einzelausstellung von Pieter Hugo in Deutschland zeigt | PRISKA PASQUER Werke aus seinen wichtigsten Serien, darunter „The Hyena and Other Men“ (2007), “Permanent Error” (2009-2010) und “There Is A Place in Hell for Me and My Friends” (2011-2012).

„Südafrika ist so ein zerbrochener, schizophrener, verwundeter und problematischer Ort,“ sagt Pieter Hugo. Wie kann man dort leben? Er empfinde sich als ein Stück „koloniales Treibholz“. Es ist wohl dieses Bewusstsein, das ihm die Augen öffnet für die Widersprüche und Dissonanzen, für die Reibungszonen und Spannungsfelder innerhalb der (süd-)afrikanischen Gesellschaft. In seiner 2005-2007 entstandenen „The Hyena Men Series“ hat Pieter Hugo das Drama der postkolonialen Gesellschaft erstmals exemplarisch erfasst. In Nigeria fand er eine Gruppe junger Männer, die mit Hyänen, Pavianen und Schlangen leben. Einer Tradition folgend, ziehen sie mit ihren Tieren als Schausteller umher und verkaufen traditionelle Medizin. Ihre Auftritte gelten als Sensation und finden ein begeistertes Publikum. In seinen vor der Kulisse konturloser Shantytowns entstandenen Aufnahmen konzentriert sich Pieter Hugo auf das Verhältnis der Männer zu ihren Tieren. Die klar komponierten Fotografien sind verstörende Sinnbilder für die extreme Spannung zwischen Natur und Kultur, zwischen Mensch und Tier, Tradition und Moderne, Stadt und Wildnis, die das Leben in den Städten der Subsahara heute prägt.

Müllkippe Europas – auch das ist Afrika. So landet ein Großteil der im Westen ausrangierten Handys, Computer und Laptops in Ghana, wo sich der containerweise herbeigeschaffte Computerschrott zu riesigen Halden türmt. Die Deponien liegen nicht einfach brach, sondern sind zu einem prekären Arbeitsraum für Tausende von Menschen geworden, die hier als Metallsammler ihr Auskommen suchen. Zusammen mit ihren Kühen leben sie auf den hochgiftigen, schwelenden Abfallbergen und versuchen, durch Verbrennen der Geräte an verwertbare Metalle zu kommen. Pieter Hugo hat auf einer Mülldeponie am Stadtrand von Accra apokalyptische Szenarien fotografiert – bedrohliche Visionen einer Endzeit, in der Informationszeitalter und Steinzeit aufeinanderprallen und sich gegenseitig auszulöschen scheinen. In der Ausstellung wird die auf der Serie „Permanent Error” (2009-2010) basierende Videoinstallation gezeigt.

Zwischen 2006 und 2013 arbeitete Pieter Hugo an einem Projekt, das er „Kin“ (Sippe) nannte. Darin geht es um Heimat, Nähe, Identifikation und Zugehörigkeitsgefühl – etwas, das er in Südafrika von jeher als kritisch und konfliktgeladen erlebt hat: Wie kann man leben in diesem Land, das sein koloniales Erbe noch lange nicht hinter sich gelassen hat und geprägt ist von Rassismus und einer immer größer werdenden Kluft zwischen Arm und Reich? Hugo fotografierte zu Hause, in Townships und an historischen Plätzen, machte Porträts seiner schwangeren Frau, von Hausangestellten und Obdachlosen. Die ruhigen und klar komponierten Aufnahmen zeigen Schönheit und Hässliches, Reichtum und Armut, Privates und Öffentliches, Historisches und Aktuelles. Weder idealisierend noch dramatisierend entwerfen sie ein Porträt der komplexen Gesellschaft im heutigen Südafrika.

Denn die Einigkeit der so genannten Regenbogennation ist Wunschdenken. Auch zwanzig Jahre nach dem Ende der Apartheid sind Schwarz und Weiß in Südafrika noch lange nicht eins. In der 94 Platinum-Prints umfassenden Serie “There Is A Place in Hell for Me and My Friends” (2011-2012) beschäftigt sich Pieter Hugo mit den vermeintlichen Unterschieden der Hautfarben. Dafür hat er hat sich selber und südafrikanische Freunde porträtiert. Die in Nahaufnahme, zumeist als frontale Brustbilder aufgenommenen Farbfotografien wurden digital nachbearbeitet. Die Bildmanipulation, bei der die Farbkanäle in Grauwerte übersetzt wurden, betont die Pigmentierung der Haut und macht durch UV-Einstrahlung entstandene Hautschäden sowie kleine, direkt unter der Haut liegende Blutgefäße sichtbar. Das Ergebnis ist verblüffend: Auf diesen Fotografien sind alle Menschen farbig. Es gibt keine Unterschiede mehr zwischen „weißer“ und „schwarzer“ Haut, sondern nur noch eine Vielzahl individueller Tönungen. Die Porträts zeigen die kraftvolle Präsenz eines jeden Individuums und offenbaren zugleich die Verletzlichkeit aller Menschen, die Zartheit und Angreifbarkeit ihrer äußeren Hülle.

Mit seinen verschiedenen Bildserien hat Pieter Hugo in nur wenigen Jahren ein beeindruckendes Œuvre vorgelegt. Über die intensive Wahrnehmung der Körperlichkeit erfasst er in seinen Menschenbildern die Komplexität und Widersprüchlichkeit der Gesellschaft. Konstanten seines Werks sind Ernsthaftigkeit, Neutralität sowie ein grundsätzlicher Respekt vor seinem Gegenüber, dessen Würde stets gewahrt bleibt. Von diesem Ansatz her sind seine Arbeiten mit dem monumentalen Porträtwerk August Sanders vergleichbar, der mit seinem großangelegten Zyklus „Menschen des 20. Jahrhunderts“ ein Zeitbild der Weimarer Republik geschaffen hat.

Im Jahre 1976 in Johannesburg geboren, lebt und arbeitet Pieter Hugo in Kapstadt.

Bislang wurde seine Werke u.a. in folgenden wichtigen Museumsausstellungen gezeigt:
The Hague Museum of Photography, Musée de l’Elysée in Lausanne, Ludwig Museum in Budapest, Fotografiska in Stockholm, MAXXI in Rom und im Institute of Modern Art Brisbane. Pieter Hugo hat an vielen wichtigen Gruppenausstellungen teilgenommen, beispielsweise in der Tate Modern, im Folkwang Musem, in der Fundação Calouste Gulbenkian und auf der São Paulo Biennale. Seine Werke in folgenden Sammlungenvertreten: Museum of Modern Art, V&A Museum, San Francisco Museum of Modern Art, Metropolitan Museum of Modern Art, J Paul Getty Museum, Walther Collection, Deutsche Börse Group, Folkwang Museum und Huis Marseille. Im Jahr 2008 erhielt Pieter Hugo den Discovery Award beim Rencontres d’Arles Festival und den KLM Paul Huf Award und 2011 den Seydou Keita Award auf der Rencontres de Bamako African
Photography Biennale. 2012 wurde er für den Deutschen Börse Photography Prize nominiert.

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“Even though it feels like I’ve been doing it forever, I am still daunted. It is easier to alienate a stranger than it is to get to know a stranger. You first have to explain who you are and what your intentions are, and then answer to the inevitable WHY? Then the act of persuasion, coming to an agreement. The subject has to be willing to give something. I don’t want it to feel like the image was taken with me only taking. It needs and I hope for a moment of voluntary vulnerability.” – Pieter Hugo on Portraiture

What does it mean to live in cities today? This question is central to the photographic works of Pieter Hugo (*1976). The South African photo artist, who travelled through Africa while only in his early twenties – then still as a photo journalist for the New York Times and other publications – captures above all the corporeal presence of people in their respective, often conflict-ridden cultures. His urgent portraits come together to form a social tableau that depicts the current and radically critical realities of life, not only in African cities. In the first ever exhibition in Germany to be devoted entirely to the works of Pieter Hugo, | PRISKA PASQUER will be showcasing works from his most important series, including “The Hyena and Other Men” (2007), “Permanent Error” (2009-2010) and “There Is A Place in Hell for Me and My Friends” (2011-2012).

“South Africa is a fractured, schizophrenic, wounded and troubled place”, says Pieter Hugo. How can one live there? He feels like a “piece of colonial driftwood”, which is arguably what opens his eyes to the contradictions and conflicts, for the areas of friction and tension that exist within (South) African society. In “The Hyena Men Series” (2005-2007), Pieter Hugo exemplified the innate drama of post-colonial society for the first time. In Nigeria, he found a group of young men living with hyenas, baboons and snakes. Following a tradition, they travel around as actors with their animals and sell traditional medicine. Their performances create a sensation and enthral audiences. In his shots, taken against the backdrop of contourless shanty towns, Pieter Hugo focuses on the men’s relationship with their animals. The clearly composed photographs are unsettling images that symbolise the extreme tension between nature and culture, between humans and animals, tradition and modernity, city and wilderness that characterises urban sub-Saharan life today.

Africa also serves as a rubbish dump for Europe. Many of the mobile phones, computers and laptops discarded in the West end up in Ghana, where container-loads of computer scrap are piled up high. The deposits are not simply left idle, but rather serve as a precarious working environment for thousands of people who earn a living collecting metal here. Together with their cows, they live on the highly toxic, smouldering mountains of waste, burning appliances in search of reusable metals. Pieter Hugo photographed apocalyptic scenarios on a rubbish dump on the outskirts of Accra – ominous visions of an endgame in which the Information Age and the Stone Age collide and appear to eliminate one another. The exhibition also features the video installation based on the series “Permanent Error” (2009-2010).

Between 2006 and 2013, Pieter Hugo worked on a project that he called “Kin”. This deals with home, proximity, identification and a sense of belonging – something that, in South Africa, he has always experienced as being critical and riddled with conflict: How can one live in this country, which only shed its colonial heritage relatively recently, and which is plagued by racism and a growing chasm between rich and poor? Hugo shot photos at home, in townships and at historical sites, taking portraits of his pregnant wife, of domestic servants and of homeless people. The calm and clearly composed shots show beauty and ugliness, wealth and poverty, private and public, historical and topical. Without either idealising or dramatizing the subject matter, they paint a portrait of the complex society in South Africa today.

This is because any notion of harmony in the “Rainbow Nation” is wishful thinking. Even twenty years after the end of apartheid, black and white South Africans are still very much divided. In the series of 94 platinum prints “There’s A Place in Hell for Me and My Friends” (2011-2012), Pieter Hugo explores the supposed differences between skin colours. To do so, he took portraits of himself and South African friends. The close-ups, generally in the form of frontal head and shoulder portraits, were digitally processed afterwards. The image manipulation, whereby the colour channels were translated into grey tones, emphasise the pigmentation of the skin, using UV irradiation to render visible skin damage and small blood vessels directly beneath the skin. The results are quite astounding: on these photographs, all people are coloured. There is no longer a difference between “white” and “black” skin, but rather a variety of individual shades. The portraits show the powerful presence of each individual and, at the same time, the fragility of all people and the softness and utter vulnerability of their outer shell.

With his various photo series, Pieter Hugo has put together an impressive body of work in the space of just a few years. Through this intense perception of corporeality, he captures the complexity and inconsistency of society. Constants in his work include seriousness, neutrality and an underlying respect for his protagonists, whose dignity always remains intact. In this regard, his works are comparable with the monumental portrait works of August Sanders, who created a contemporary picture of the Weimar Republic with his large-scale cycle “Menschen des 20. Jahrhunderts” (People of the 20th Century).

Pieter Hugo (born 1976 in Johannesburg) is a photographic artist living in Cape Town. Major museum solo exhibitions have taken place at The Hague Museum of Photography, Musée de l’Elysée in Lausanne, Ludwig Museum in Budapest, Fotografiska in Stockholm, MAXXI in Rome and the Institute of Modern Art Brisbane, among others. Hugo has participated in numerous group exhibitions at institutions including Tate Modern, the Folkwang Museum, Fundação Calouste Gulbenkian, and the São Paulo Bienal. His work is represented in prominent public and private collections, among them the Museum of Modern Art, V&A Museum, San Francisco Museum of Modern Art, Metropolitan Museum of Modern Art, J Paul Getty Museum, Walther Collection, Deutsche Börse Group, Folkwang Museum and Huis Marseille. Hugo received the Discovery Award at the Rencontres d’Arles Festival and the KLM Paul Huf Award in 2008, the Seydou Keita Award at the Rencontres de Bamako African Photography Biennial in 2011, and was shortlisted for the Deutsche Börse Photography Prize 2012.

Yutaka Takanashi, Towards the City, Part 1

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<br /><a href=”https://priskapasquer.art/wp-content/uploads/2014/09/TAKANASHI_0382901.jpg” data-mce-href=”https://priskapasquer.art/wp-content/uploads/2014/09/TAKANASHI_0382901.jpg”><img class=”aligncenter wp-image-9174 size-large” title=”Yutaka Takanashi, West Exit Square, Shinjuku Station, Shinjuku-ku, from the series ” src=”https://priskapasquer.art/wp-content/uploads/2014/09/TAKANASHI_0382901-1030×694.jpg” alt=”” width=”1030″ height=”694″ data-mce-src=”https://priskapasquer.art/wp-content/uploads/2014/09/TAKANASHI_0382901-1030×694.jpg” /></a><br />

by Ferdinand BrueggemannPreliminary noteIn the past years Priska Pasquer has been introducing the photographic work of Yutaka Takanashi to the West. In 2009 Priska Pasquer and I co-edited the the first Western monograph on the artist: “<a title=”Contemporary Book Award for “Yutaka Takanashi. Photography 1965-74″ @Rencontres d’Arles” href=”http://japan-photo.info/blog/2010/07/15/contemporary-book-award-for-yutaka-takanashi-photography-1965-74-rencontres-darles/” target=”_blank” rel=”noopener noreferrer” data-mce-href=”http://japan-photo.info/blog/2010/07/15/contemporary-book-award-for-yutaka-takanashi-photography-1965-74-rencontres-darles/”>Yutaka Takanashi. Photography 1965-74</a>″, (to which I contributed the essay “<em>Takanashi’s Magnetic Storm</em>”.)In 2012 <a title=”See Fondation Henri Cartier-Bresson” href=”http://www.henricartierbresson.org/prog/PROG_expopup1o_fr.htm” target=”_blank” rel=”noopener noreferrer” data-mce-href=”http://www.henricartierbresson.org/prog/PROG_expopup1o_fr.htm”>Fondation Henri Cartier-Bresson</a> held the first Yutaka Takanashi museum exhibition outside Japan. On this occasion I wrote the this more extended essay “<em>Towards the City”</em> for the catalogue to the show. (Essay: “<em>Towards the City</em>” [French/English]. in: <em>Yutaka Takanashi</em>, published by Éditorial RM, Mexico City and Toluca Éditions, Paris.  Published on occasion of the exhibition<em> Yutaka Takanashi</em>, Fondation Henri Cartier-Bresson, Paris, May 10 – July 29, 2012) This essay concentrates on Takanashi’s series <em>Toshi-e</em> as well as his subsequent series <em>Machi</em> (Town) and the (unpublished) series on bars in Shinjuku, Tokyo. And since Yutaka Takanashi was the co-founder of the legendary <em>Provoke</em> group it includes a short history of the <em>Provoke</em> era. (A detailed description of the history of the <em>Provoke</em> era isn’t available outside Japan yet…)

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TokyoThe metropolis of Tokyo is the central theme of 20th century Japanese photography – from the artistic elevation of the city in pictorial images in the early days of the century to the dynamic representation of architecture and urban life based on the “new photography” (a literal translation of the Japanese “shinko shashin”) to the photographic documentation of destruction and reconstruction in the post-war period. In all of its facets, the city of Tokyo reflects the radical change that Japan underwent on its way to becoming an industrial society; it is a breeding ground for social change that also symbolises the collision of tradition and modernity.

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Tokyo-jinTokyo and its people are also the central theme in the work of Yutaka Takanashi, whose first significant series on the metropolis – <em>Tokyo-jin</em> (“People in Tokyo”) – was presented in Camera Mainichi magazine in 1966. By this time, Yutaka Takanashi had already made a name for himself as a professional photographer. After completing his studies in Photography at Nihon University and his exams at Kuwasa Design School, he worked as a commercial photographer at Nippon Design Center, one of Japan’s leading advertising agencies. In 1964 and 1965, he received an award from Tokyo Art Directors Club ADC for his advertising photography; in 1965, he was also presented with the Newcomer Award from Japan Photo Critics Association for his series of studio portraits entitled <em>Otsukaresama</em>.<br />

The <em>Tokyo-jin</em> series from 1965 is Yutaka Takanashi’s first great non-commissioned work. It depicts people in public spaces – on the street, travelling to work on the metro, shopping and engaged in leisure activities – creating a kaleidoscopic picture of downtown Tokyo.

One striking aspect is that virtually only people of working age are depicted in the series, with children and old people very much confined to the margins. With this series, Yutaka Takanashi unveils a whole new image of Tokyo. It is no longer the city of “little people”, as it had still been conveyed in the 1950s, for example by Japanese documentary photographer Kimura Ihee. Ihee’s photographs show Tokyo as a city in which life is played out in the <em>shitamachi</em> suburbs, where ordinary people live and work and where much of life takes place on the street in front of the low-rise residential buildings, small shops and businesses.

By contrast, Yutaka Takanashi shines a spotlight on life in the urban canyons between the concrete and glass walls of the new buildings in Shinjuku, the most densely populated district of Tokyo, which transformed itself into the modern heart of the city during the post-war reconstruction period after 1945. One aspect shared by all of Takanashi’s protagonists is that, whether in large crowds or small groups, they generally appear isolated and out of touch with their environment.

Yutaka Takanashi illustrates the far-reaching change that Tokyo underwent following the Second World War. As Japan rose to become a global economic power, its capital city became a magnet for young, mobile people from all over the country, who – frequently without family ties – aimed to join the new middle class and participate in the emerging consumer culture. Western business attire now dominated the streets of downtown Tokyo, with businesses and offices now populated by “salarymen” and female employees, saleswomen and “office ladies”.

In his photographs, Yutaka Takanashi repeatedly makes more or less subtle references to Western culture – for instance the Coca-Cola symbol on a T-shirt worn by a solitary man sitting on a wall – a testimony to the influence of the occupying US forces since 1945, something that has helped to shape everyday life in Japan since then.

The <em>Tokyo-jin</em> series made great waves in the Japanese photography scene and there was speculation that it would soon be published as a book. (Ryuichi Kaneko in: Ryuichi Kaneko and Ivan Vartanian: <i>Japanese Photobooks of the 1960s and ‘70s,</i> New York 2009, p. 170.) However, this did not take place until the 1970s, and in a wholly unexpected form.<br />

Image GenerationTakanashi’s series <em>Tokyo-jin</em> was produced at a time of radical political upheaval in Japanese society, a fact that was also reflected in the photography. One of the first high points for post-war Japanese photography came in 1959 with the founding of the VIVO group, which also acted as an agency until it disbanded in 1961. Bringing together important Japanese photographers such as Ikko Narahara, Shomei Tomatsu, Eikoh Hosoe and Kikuji Kawada, VIVO became the “epicentre” of Japanese photography in the early 1960s. (See Kotaro Izawa: “The Evolution of Postwar Photography”, in: <i>The History of Japanese Photography</i>, edited by Anne Wilkes Tucker et al Exh. cat Museum of Fine Arts Houston, New Haven/London 2003, pp. 208-259, here p. 217.)

The outlook of the agency and its member photographers was shaped by an underlying debate on the direction of photography at the beginning of the 1960s. This culminated with a dispute between Yonosuke Natori, one of the co-founders of modern Japanese photojournalism in the 1930s, and Shomei Tomatsu, soon to rise to fame as Japan’s leading postwar photographer. Natori claimed that the primary aim of documentary photography was to tell a story, and that the content, form and static detail should be chosen with a view to rendering this story as easy as possible to understand, and that the photographer was subordinate to the picture. However, the VIVO photographers did not subscribe to this view: they rejected classical photojournalism, linear narratives and the apparent objectivity of the mechanical representation of reality. They saw photography above all as a medium for individual expression and sought to use and expand its inherent artistic possibilities. For them, the image conveyed meaning far beyond the objects depicted, causing the VIVO photographers also to be known as the “Image Generation”.

As well as being a year of conflict about the future of photography, 1960 was also the year in which the political struggle in Japan reached its high point. This had a lasting politicising effect on 1960s art and cultivated the development of artistic movements that consciously opposed the establishment. This was triggered by the security pact negotiated between Japan and the USA (“antei-ho”, or “ANPO” for short), which had been signed at the same time as the (partial) peace treaty of 1952 and was due to be revised in 1960. The Japanese left fought vehemently against the revision and subsequent extension of the treaty, which it saw as a symbol of the growing negative US influence on Japan. This also increased political awareness among artists, who cast a critical eye on the changes seen by Japan during the strong economic growth of the 1960s. Photographic projects spawned by this included Kikuji Kawada’s bleak vision of Japan published under the title The Map, or Shomei Tomatsu’s no-holds-barred documentation of the consequences of the Nagasaki atom bomb, <em>11:02 Nagasaki</em>.

Although the open, non-narrative form of Yutaka Takanashi’s <em>Tokyo-jin</em> series owes a debt to Shomei Tomatsu’s subjective documentary approach, his photography can by no means be seen as being political. Rather, the series is a restrained, broad-based commentary on the realities of urban 1960s Japan, which contains references to the influence of US consumer culture.Part 2 <a href=”https://priskapasquer.art/?p=14760″ data-mce-href=”https://priskapasquer.art/?p=14760″>Here</a>

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ALEXANDRA CATIERE

ALEXANDRA CATIERE

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Alexandra Catiere (1978 born in Minsk, Belarus [former USSR])

Alexandra Catiere investigates the various ways in which the subjectivity of the photographer intrudes upon the content of the image, both through the shooting and editing processes. She freely blends avant-garde and classical techniques. Her black-and-white portraits, landscapes, and interiors are often in extreme close up without fixed center or narrative; in many cases, the image contains only a fragment of a human subject. Shifting back and forth between subjects that acknowledge her presence and those that aren’t even aware they are being photographed, Catiere’s work strongly emphasizes the formal qualities of light, shadow, and space, avoiding any documentary ends.

Alexandra Catiere was born in Minsk (USSR, now Belarus). In 2000 she moved to Moscow and began to take an interest in photography, then travelled to New York in 2003 to study at the International Center of Photography (ICP). In 2005 she began working in the studio of Irving Penn. In 2005 Alexandra Catiere was included in the list of 20 most promising emerging photographers of New York and became a participant of Art & Commerce, a traveling exhibition of emerging photographers, fist shown at D.U.M.B.O., NYC. Two years later Catiere was named an emerging star of international photography scene by the magazine American Photo. In 2008 she moved to Paris. In 2011, after a residency at the GwinZegal art centre in Guingamp, she was the first winner of the BMW Foundation residency prize at the Musée Nicéphore Niepce in Chalon-sur-Saône, and had an exhibition at the Rencontres Internationales de la Photographie in Arles. Alexandra Catiere is a regular contributor to the press (The New Yorker, The New York Times, FOAM, Le Monde).

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Alexandra Catiere (geboren 1978 in Minsk, Weißrussland (ehemals UdSSR))

Nach ihrem Umzug nach Moskau 2000 beginnt Alexandra Catiere sich für Fotografie zu interessieren. Ab 2003 studiert sie Fotografie am  International Center of Photography (ICP) in New York. 2005 arbeitet sie im Studio von Irving Penn. Im gleichen Jahr wird sie alseine der 20 wichtigsten aufstreben Fotografen in New York benannt und nimmt an der Wanderausstellung für aufstrebende Fotografen „Art & Commerce“ teil, die zuerst im D.U.M.B.O., New York, gezeigt wird. 2007 wird sie von American Photo als kommender Star der internationalen Photoszene bezeichnet. 2008 zieht sie nach Paris. 2011 ist sie Stipendiantin am GwinZegal Artcenter in Guingamp. ISie erhält als erste den BMW Foundation Residency Price am Musée Nicéphore Niepce in Chalon-sur-Saône. Die während der Residenz entstandenen Arbeiten werden 2012 bei den Rencontres Internationales de la Photographie in Arles und auf der Messe Paris Photo im Grand Palais, Paris, gezeigt. Alexandra Catiere publiziert regelmäßig in internationalen Zeitschriften und Magazinen (The New Yorker, The New York Times, FOAM, Le Monde).

“Alexandra Catiere investigates the various ways in which the subjectivity of the photographer intrudes upon the content of the image, both through the shooting and editing processes. She freely blends avant-garde and classical techniques. Her black-and-white portraits, landscapes, and interiors are often in extreme close up without fixed center or narrative; in many cases, the image contains only a fragment of a human subject. Shifting back and forth between subjects that acknowledge her presence and those that aren’t even aware they are being photographed, Catiere’s work strongly emphasizes the formal qualities of light, shadow, and space, avoiding any documentary ends.”

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MASHA TUPITSYN, LOVE SOUNDS

LOVE SOUNDS
Masha Tupitsyn

January 10th – January 24th, 2015

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Deutsch wird ergänzt:

LOVE SOUNDS is a 24-hr sound installation, an audio history of love in cinema by the multimedia artist, writer and critic Masha Tupitsyn. The work concludes Masha Tupitsyn’s immaterial trilogy.

Masha Tupitsyn is based in New York, her work has been presented among others at MOMA PS1, New York.

With Love Sounds, Masha Tupitsyn has gone the full otaku, building an enormous 24-hour database of audio clips covering the whole English-speaking history of the talkies, organizing it by relationship categories.” (McKenzie Wark)

Cinema remains the last medium for speaking and performing love culturally. While much emphasis has been placed on the visual iconography of love, with the exception of music very little attention has been given to love as an aural phenomenon since the tradition and practice of amour courtois. Partly inspired by Christian Marclay’s ontology of time in cinema, The Clock, and René Magritte’s word paintings, which textualized the visual tropes of painting with “written” images, Love Sounds, a 24-hour sound poem and montage, dematerializes cinema’s visual legacy and reconstitutes it as an all-tonal history of critical listening.

Love Sounds, an audio history of love in cinema, concludes Tupitsyn’s immaterial trilogy, and will be presented as a 24-hour sound installation, accompanied by a catalogue published by Penny-Ante. In 2011, Masha Tupitsyn commenced her immaterial series with LACONIA: 1,200 Tweets on Film, the first book of film criticism written entirely on Twitter. LACONIA experimented with new modes of writing and criticism, updating traditional literary forms and practices like the aphorism and the fragment. Reimagining the wound-and-quest story, the love narrative, and the female subject in love in the digital age, Love Dog, published in 2013, was the second installment in Masha Tupitsyn’s trilogy of immaterial writing. Written as a multi-media blog and inspired by Roland Barthes’ A Lover’s Discourse and Mourning Diary—a couple in Tupitsyn’s mind—Love Dog is an art book that is part love manifesto, part philosophical notebook, part digital liturgy.

LOVE SOUNDS TRAILER

“With Love Sounds, Masha Tupitsyn has gone the full otaku, building an enormous 24-hour database of audio clips covering the whole English-speaking history of the talkies, organizing it by relationship categories. Love Sounds is closer to what Hiroki Azuma would call a database than a narrative understanding of media. It’s a sort of epic forensic device for hearing what the whole mythic structure of the cinema era was, but breaking it down into its affective audible granules, and recomposing those granules by type rather than arranging them in narrative sequence. But it is not just a work about cinema. It also an instance of a post-cinematic form. Another media for another life. In the voice, one can hear at one and the same time the possibility of disarmament, of love; but also all the wars, over who owns who; of who is whose property. To listen, rather than look, at cinema, is to hear the struggle over the script itself, over which words are meant to matter, and which are mere convention. It’s a struggle over whether love is real. It’s one continuous dialogue on whether love, like God, is dead, and who killed it.” – McKenzie Wark, “Love Will Tear Us Apart Again”, essay from forthcoming Love Sounds catalogue.

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LOVE SOUNDS is a 24-hr sound installation, an audio history of love in cinema by the multimedia artist, writer and critic Masha Tupitsyn. The work concludes Masha Tupitsyn’s immaterial trilogy.

Masha Tupitsyn is based in New York, her work has been presented among others at MOMA PS1, New York.

“With Love Sounds, Masha Tupitsyn has gone the full otaku, building an enormous 24-hour database of audio clips covering the whole English-speaking history of the talkies, organizing it by relationship categories.” (McKenzie Wark)

Cinema remains the last medium for speaking and performing love culturally. While much emphasis has been placed on the visual iconography of love, with the exception of music very little attention has been given to love as an aural phenomenon since the tradition and practice of amour courtois. Partly inspired by Christian Marclay’s ontology of time in cinema, The Clock, and René Magritte’s word paintings, which textualized the visual tropes of painting with “written” images, Love Sounds, a 24-hour sound poem and montage, dematerializes cinema’s visual legacy and reconstitutes it as an all-tonal history of critical listening.

Love Sounds, an audio history of love in cinema, concludes Tupitsyn’s immaterial trilogy, and will be presented as a 24-hour sound installation, accompanied by a catalogue published by Penny-Ante. In 2011, Masha Tupitsyn commenced her immaterial series with LACONIA: 1,200 Tweets on Film, the first book of film criticism written entirely on Twitter. LACONIA experimented with new modes of writing and criticism, updating traditional literary forms and practices like the aphorism and the fragment. Reimagining the wound-and-quest story, the love narrative, and the female subject in love in the digital age, Love Dog, published in 2013, was the second installment in Masha Tupitsyn’s trilogy of immaterial writing. Written as a multi-media blog and inspired by Roland Barthes’ A Lover’s Discourse and Mourning Diary—a couple in Tupitsyn’s mind—Love Dog is an art book that is part love manifesto, part philosophical notebook, part digital liturgy.

“With Love Sounds, Masha Tupitsyn has gone the full otaku, building an enormous 24-hour database of audio clips covering the whole English-speaking history of the talkies, organizing it by relationship categories. Love Sounds is closer to what Hiroki Azuma would call a database than a narrative understanding of media. It’s a sort of epic forensic device for hearing what the whole mythic structure of the cinema era was, but breaking it down into its affective audible granules, and recomposing those granules by type rather than arranging them in narrative sequence. But it is not just a work about cinema. It also an instance of a post-cinematic form. Another media for another life. In the voice, one can hear at one and the same time the possibility of disarmament, of love; but also all the wars, over who owns who; of who is whose property. To listen, rather than look, at cinema, is to hear the struggle over the script itself, over which words are meant to matter, and which are mere convention. It’s a struggle over whether love is real. It’s one continuous dialogue on whether love, like God, is dead, and who killed it.” – McKenzie Wark, “Love Will Tear Us Apart Again”, essay from forthcoming Love Sounds catalogue.