In the last week Facebook has banned the aged breasts in the background a photograph from 1999 posted by Ella Dreyfus, and the indigenous breasts from a traditional Aboriginal ceremony posted by Celeste Liddle. Both bans are of course absurd and offensive. But Facebook’s explanations are revealing. On the one hand it claims that ‘diversity is central to Facebook’s mission of creating a more open and connected world’, but on the other hand, it explains: ‘The reason we restrict the display of nudity is because some audiences within our global community may be sensitive to this type of content – particularly because of cultural background or age. In order to treat people fairly and respond to reports quickly, it is essential that we have policies in place that our global teams can apply uniformly and easily when reviewing content. As a result, our policies can sometimes be more blunt than we would like, and restrict content shared for legitimate purposes.’ Facebook’s mission is actually to circulate messages and images to as many consumers as possible, as rapidly as possible, so they can view ads. It may fantasise that it is something like a Habermasian public sphere, but on Facebook discursive relations are always subsumed in market relations. The connected world is a global market. (Plus, as Clementine Ford points out, Facebook HQ is still permeated by frat boy culture). Unfortunately, because of the ruthless efficiency of its image distribution model, for many artists and activists it remains indispensable.
Category Archives: Blog
Won’t You Buy My Pretty Flowers?
Here is a new set of life model magic lantern slides I have just acquired. I love the twin perspectival vanishing points of the first painted backdrop, the photogrammed snow flurries in slide two, and the weirdly frozen Beckettian choreography of the passers-by in the final slide. They were made by Bamforth and Co after 1897 in the UK. The song originates from the US in 1877 and is by George W Persley, Arthur W French, George Clare. (Although interestingly it was re-published in 1887 under the names of the American stage actress Miss Jennie Calef and producer H. P. Danks, after they had used it in their play “Little Muffets” — a clear case of IP theft and copyright infringement.) Later Bamforth and Co. recycled the original shots as postcards with the choruses as printed captions. I’m looking forward to one day projecting these slides, perhaps life size and outside in an urban setting, accompanied by a singer, as part of our project Heritage in the Limelight: The Magic Lantern in Australia and the World.
Underneath the gas light’s glitter,
Stands a fragile little girl;
Heedless of the night winds bitter,
As they round about her whirl.
While the thousands pass unheeding
In the evening’s waning hours;
Still she cries with tearful pleading,
Won’t you buy my pretty flowers?
Refrain.
There are many sad and weary
In this pleasant world of ours,
Crying in the night winds bitter.
Won’t you buy my pretty flowers?
Ever coming, ever going,
Men and women hurry by.
Heedless of the tear drops gleaming.
In her sad and wistful eyes.
While she stands there sadly sighing,
In the cold and dreary hours,
Listen to her sweet voice crying,
Won’t you buy my pretty flowers?
Refrain.
There are many sad and weary
In this pleasant world of ours,
Crying in the night winds bitter.
Won’t you buy my pretty flowers?
Not a loving word to cheer her.
From the passers by is heard;
Not a friend to linger near her,
With a heart by pity stirred.
On they rush the selfish thousands,
Seeking pleasure’s pleasant bowers;
None to hear with sad compassion,
Won’t you buy my pretty flowers?
Refrain.
There are many sad and weary
In this pleasant world of ours,
Crying in the night winds bitter.
Won’t you buy my pretty flowers?
The difficulties of producing a nineteenth century spirit photograph revealed with the help of Craig Tuffin and Lisa Clunie!
Last year I was enjoying watching the participants of the Alchemists Workshop make tintypes and salt prints at the ANU School of Art, which they were doing after having their minds blown by the early photography collection of the National Gallery of Australia. The highly knowledgable and highly generous Craig Tuffin, and the intelligent and light hearted Lisa Clunie, agreed to help me in riffing off a carte de visite of the Melbourne spiritualist Dr Walter Lindsey Richardson and a kneeling spirit, taken by the spirit photographer Frederick Hudson in London in 1873-4, and now in the collection of the National Gallery of Australia. I have previously written about this very important carte de visite, and its reception back in Australia. And I kind of thought I sort of knew how Hudson had made it. But it is only when you are confronted with the task of creating a similar image, under similar conditions and using wet collodion emulsion, as Hudson did (although he used collodion on glass, not metal as we did) that you realize the complexity of detail and organisation which Hudson needed to command. If the exposure was made on one wet plate, and if Richardson was to remain unaware of the presence of the human model for the incarnate spirit, then, while Richardson was detained, perhaps with chatter from an accomplice, in the small waiting room of Hudson’s suburban backyard glasshouse studio, the spirit must have been exposed, but against some kind of moveable black screen. Then both spirit and screen must have been removed out of sight before Richardson was invited to enter the glasshouse. The alternative is a negative sandwich, but to me the similar sharpness of both Richardson and the spirit does not suggest a sandwich.
Man to Eat Rats once more
By far the most popular magic lantern slide of the nineteenth century was ‘Man Eating Rats’. Lanternists would even specifically promise it in their newspaper advertisements, so audiences knew they could go along and enjoy themselves making the requisite snoring and chomping and lip-smacking noises. I’ve had a copy of the slide for a while. But while the circulating rackwork rats worked perfectly, the sleeping man’s gluttonously bearded jaw was missing. Fortunately the ANU School of Art has a wealth of skill and knowledge and Waratah Lahy was able to paint me a beautiful new jaw and beard (on a replacement piece of polycarbonate) which works perfectly. I’ll be showing it this Friday evening at the National Portrait Gallery in Canberra. I’ve also just brought a slipping slide of a phrenologist alternately examining a head of a ‘low’ type and a head of a ‘high’ type. Once again Australian National University historical expertise, through my colleague Alexandra Roginski, was able to provide me with actual phrenological readings from the period. So we’ll be performing this slide as well. There’ll be heaps of other slides, including The Gin Fiend.
History of Photography, The
The estimable Belinda Hungerford is doing a fabulous job researching and organising the archives of the Australian Centre for Photography. Her research led me to find, in the back of a cupboard, copies of a small booklet I produced with my students in 1990 (!). It was to accompany a show we put on at the ACP. Some students from back then are still doing important work in the field, I’m gratified to note. Reading through the anecdotes we collected back then it’s interesting that in that pre-digital period the minilab, now a lost site of visual profligacy and collective concatenation, served a not-dissimilar lubricious function to the ‘on-line’ environment now. If you want a copy of our booklet I’ll be glad to send you one, the price hasn’t changed in 25 years.
Australian Research Council funding for Heritage in the limelight: the magic lantern in Australia and the world
The ARC has funded a three year Discovery Project I will lead. The project aims to discover and analyse the large number of glass magic lantern slides that remain under-used in our public collections. International scholarship has recently begun to show that lantern slide shows were a ubiquitous, globalised and formative cultural experience. The project aims to explore the international reach and diversity of this globalised modernist apparatus from the Australian perspective. It plans to understand how diverse audiences affectively experienced these powerful forms of early media, and to develop ways for today’s Australians to re-experience their magic, invigorating and expanding our cultural heritage.
The team is Dr Martyn Jolly and Associate Professor Martin Thomas Australian National University; Professor Jane Lydon, University of Western Australia; Professor Nicolas Peterson and Professor Paul Pickering, Australian National University; Associate Professor Joe Kember, University of Exeter, UK.
With scholars like that we are guaranteed to find amazing material around Australia, and do wonderful things with it, in terms of identification, critical analysis and re-presentation. It’s also great that we will be working with the European project A Million Pictures: Magic Lantern Slide Heritage as Artefacts in the Common European History of Learning. And I’m also looking forward to working even more with my friends from the lantern slide fraternity around Australia and the world. I can’t wait. I’m also really looking forward to picking up steam in my other ARC Discovery Project led by Dr Daniel Palmer, Monash University,’ Photography Curating in the Age of Photosharing’.
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The Alchemists opens this Friday at the Australian Centre for Photography
The Alchemists, which I co-curated, opens this Friday at the Australian Centre for Photography, 257 Oxford Street, Paddington. It’s the last show in that building, the threshold of which I first crossed many many years ago.
Holy City and Jack the Ripper
Holy City was the million-seller song of 1892. A little while ago, accompanied by a singer and pianist, I projected my set of magic lantern slides, complete with double exposures and hand colouring, which were made to illustrate the song. Imagine my surprise this weekend when I read that its composer, the singer Michael Maybrick, has just been fingered as Jack the Ripper by the latest contribution to Ripperology, the 800 page They All Love Jack: Busting the Ripper (it’s all the fault of the Masons, apparently). If the book’s author, Bruce Robinson, is right, Maybrick had given up ripping a few years before he penned Holy City. I had always been fascinated by the song because of the way it took the trope of sublime religious vision, and reduced it to a nineteenth century opiated dream of travel. I had always been fascinated by my slides because they transcode the idea of the hallucinatory travelogue, as the dreamer takes a metaphysical Cook’s Tour to Heaven, to the visual technology of the double exposure and the dissolve — presaging the transitive media of the twentieth century. But now it may also be an act of expiation by its author!
London Road film
It was wonderful to see the film London Road the other day at the movies. It’s musical shot in the dourest of colours — even the flowers that finally bloomed at the end, after the neighbourhood serial killer had been banged up to rights, seemed to have the colours on their petals rationed as though it was still World War Two. The film was the adaption of a stage musical based on recordings of actual interviews with actual English residents in 2006 (which we finally heard over the end credits). The librettists had lovingly repeated and chorused each captured speech inflection, each glottal stop, each rising ‘yeah’ at the end of the sentence. It was a film that could only have been made in the UK. It made me think of Nick Park’s claymation Creature Comforts, then further back through all the angry kitchen sink dramas of the fifties, then back through the Mass Observation Movement and finally to the GPO Film Unit of the 30s and 40s, with Humphrey Jennings’ wonderful stiff-upper-lip vox pops with stout fire wardens and unflappable matrons. The title even echoes Jennings’ blitz masterpiece London Can Take It!. I came over all patriotic and I’m Australian!
The Gin-Fiend
I’ve just brought these magic lantern slides manufactured by York & Son, UK, just before1888 to a temperance text by Charles Mackay. I’m trying to think why the faces might be obscured in slides two and three, the most beautiful and dramatic slides of the set.
The Gin-Fiend cast his eyes abroad
And looked o’er all the land,
And number’d his myriad worshippers
With his bird-like, long right hand
He took his place in the teeming streets,
And watched the people go,
Around and about, with a buzz and a shout,
For ever to and fro; —
”And it’s hip!” said the Gin-Fiend, “hip, hurra!
For the multitudes I see,
Who offer themselves in sacrifice
And die for love of me!”
There stood a woman on a bridge;
She was old but not with years;
Old with excess, and passion, and pain; —
And she wept remorseful tears
As she gave to her babe her milkless breast;
Then, goaded by its cry,
Made a desperate leap in the river deep
In the sight of the passer-by!
”And it’s hip!” said the Gin-Fiend, “hip, hurra!
She sinks but let her be —
In life or death, whatever she did
Was all for the love of me.”
There watched another by the hearth,
With sullen face and thin:
She uttered words of scorn and hate
To one that staggered in.
Long had she watched, and when he came,
His thoughts were bent on blood.
He could not brook her taunting look,
And he slew her where she stood.
”And it’s hip!” said the Gin-Fiend, “hip! hurra!
My right good friend is he;
He hath slain his wife — he hath given his life —
And all for the love of me.”
And every day, in the crowded way,
He takes his fearful stand,
And numbers his myriad worshippers
With his bird-like, long right hand;
And every day the weak and strong,
Widows, and maids, and wives,
Blood warm, blood cold, young men and old,
Offer the Fiend their lives
”And it’s hip!” he says, “hip! hip! hurra!
For the multitudes I see,
That sell their souls for the burning drink,
And die for the love of me.”















