Portraits of Survival at the Sydney Jewish Museum

 

My catalogue essay Portraits of Survival about Katherine Griffiths for the Sydney Jewish Museum’s exhibition ‘Closer’

Touch and vision are closely intertwined in photographs. The super-sensitive surface at the tip of each finger is intimately linked, perceptually if not physically, to the sensitive retina at the back of each eye. Just look at Katherine Griffiths’ photographs, as you look your fingertips will begin to almost tingle at the touch of the objects the survivors are holding. Recently this interest in ‘haptic vision’ has burgeoned amongst artists. In his widely influential book The Eyes of the Skin, Juhani Pallasmaa argues for the primacy of touch over all the other senses. ‘Touch’, he says, ‘is the sensory mode that integrates our experience of the world with that of ourselves.’ But not only does touch filter the outside world into our bodies, it also connects us directly to other humans, and to history:

The skin reads the texture, weight, density and temperature of matter. The surface of an old object, polished to perfection by the tool of the craftsman and the assiduous hands of its users, seduces the stroking of the hand. … The tactile sense connects us with time and tradition: through impressions of touch we shake the hands of countless generations.

Touch and the act of holding have long been integral to the history of photography. In early photographic studio portraits sitters were given leather-bound books or other items of social or religious significance to hold. These objects held symbolic power, but they also enabled the sitter to ‘perform’ their hands, their firm grip expressed the solidity of their place in the world. If touch connects us to identity, it also directly connects us to memory. In the nineteenth century bereaved mothers were frequently photographed holding photographs of their deceased children. Part of the emotional impact of these strange images is the paradoxical multiplication of time. The time of the child and the mother were split apart by death, but they are brought together again in the frozen instant of the photograph, which we, as viewers from the future, look mournfully back into. But their power also comes from the tragedy of touch. Instead of cradling the soft warm flesh of her child the bereaved mother can only grip a cold hard frame propped on her knee. In our contemporary mass media it is commonplace to see all types of victims gripping photographs of the dead, the missing, or the imprisoned in public acts of commemoration, mourning, or defiance. Some clutch their photographs protectively to their chests, others hold them up high and proud. Even in these press images it is the act of touching which again becomes the fulcrum of the image, pivoting between inner personal experience and outer public declaration.

It is therefore a rich tradition Katherine Griffiths has entered. But her photographs are not mournful, not defiant, and not ‘heavy’. Instead they are warm and even friendly. The survivors are photographed against an ordinary portrait studio backdrop, with ordinary portrait studio lighting. These are not stark mug shots of monumentalized faces, nor are they gritty evidence of the pathos of elderly people. Instead we see a rapport and collaboration between photographer and subject, all of whom look comfortable, neatly dressed, and … well … nice. They have been through a famously unrepresentable period in history, and hold objects freighted with an unbearable weight of pain, yet they look … well … ordinary. But it is a marvelous, rich, wonderful ordinariness.

Eddie Jaku delicately uncurls a thin, crumbling leather belt — the belt he wore through four prison camps — as though it was a timorous animal curled up in his hands. The viewer’s sense of the texture of the belt’s splitting tongue against his fingers, and the weight of its buckle on his palm, powerfully reconstitute the experiences he endured and the now absent trousers the belt once held up. Egon Sonnenschein looks directly into our eyes as he holds out to us a postcard whose surface is covered with the coloured marks and inscriptions of its ricocheting around Europe. The wings of this ephemeral butterfly appear to have been delicately caught in mid-flight by the tips of his fingers.

When they are held in the birdlike hands of survivors, the yellowing passports, certificates, and identity papers from the past — the slips of paper that enabled the wheels of historical fate to turn — take on a higher charge. This is especially so when a photograph is found amidst the bureaucratic hieroglyphs. Helena Goldstein, aged 97, looks straight down the camera at us as she presents her identity card. Amongst the inky stamps and smudged signatures we find her ID photograph where, aged 24, she once again looks straight at us with a clear-eyed smile. The same looks travel to us in close parallel, though separated by oceans of time. In a reversal of the normal roles of mother and daughter Ilse Charny cradles a tiny image of her mother in the form of an identity photograph within a Shanghai Jewish refugee document. She holds more than just banal data but a direct, even fleshy, connection to history as we recognize family resemblances in both faces.

George Gronjowski holds up his concentration camp tunic for us to see, but his red-rimmed eyes are looking off into the past. This faraway look is also in the eyes of John Gruschka as he fans out, between the parchment-like skin of his fingers, the desiccated pages of the letters his mother wrote to him from Prague, as he sheltered in England, before her murder in Auschwitz. Joe Symon stares frankly ahead as he confidently flips up for us a photograph of his fifteen year old self, while Lotte Weiss, wearing her hair done elegantly in a salon, freshly applied lipstick, golden earrings, pearls, and a warm, open expression, holds her shaven-headed mug shots from Auschwitz across her chest while matter-of-factly displaying the identification number tattooed on her arm.

Peter Rossler gazes into our eyes as he shows us his Aunt’s Jewish star, clasped by its topmost point. It’s a badge, now a tentative emblem of pride, which perfectly plays off the school-crests stitched across his neatly tied neck-tie. In a similar way, Jaqueline Dale holds a model of a wooden ship, an incongruously bulky internment camp souvenir, against her pink top and pearls.

Although they are all humble, not all these precious objects come from the dark days of the Holocaust. Some contribute to other narratives, such as the broader history of migration to Australia. For instance Yvonne Engel ‘brings a plate’ to the exhibition, it was brought from Woolworths in 1949 as a humble wedding gift for the first marriage of child survivors on Australian soil. The weight of the decoratively cut glass Yvonne’s holds out to us makes us think of all the savouries and sweets this plate has carried to social functions over the subsequent decades as the couple put down their roots in Australian society.

The touch and feel of the domestic is a powerful thread throughout these survivors’ lives. Paul Drexler cradles the blanket which comforted him during the war over his knees as he looks off to one side in quiet, inner contemplation. Olga Horak also holds a blanket, this one made of human hair. Here we once again experience the transforming power of touch. Typically, human hair is beautiful on the head, but abjectly disgusting when detached from the head. But under the transformative power of Olga’s soft touch and equally soft eyes the blanket is no longer just a curious museum object, or historical evidence of cruelty and suffering, it becomes a beautiful warm, comforting, familiar thing.

In these portraits a photographer has collaborated with her subjects in the safe, respectful space of the studio. The photographs, although dealing with memories of historical cataclysm, approach the subject through touch — the most ordinary, the most intimate, and the most marvellous of all the senses.

Martyn Jolly

Katherine Griffiths, George Gronjowski, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Gerty Jellinek, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Ilse Charny, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Jack Meister, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Lena Goldstein, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Lotte Weiss, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Olga Horak, from the Sydney Jewish Museum exhibition ‘Closer’

Katherine Griffiths, Peter Rossler, from the Sydney Jewish Museum exhibition ‘Closer’

The Sunbaker — baked in

My essay for the Australian Centre for Photography exhibition Under the Sun: Reimagining Max Dupain’s Sunbaker. State Library of New South Wales 18 February — 17 April; Monash Gallery of Art 6 May — 6 August, 2017.

The Sunbaker photograph was taken eighty years ago. That’s an entire lifetime. After eighty years it’s time to look back at your life. But if we were able to wake the Sunbaker up and tell him what had been happening to him he might reckon it was all a bit of a soap opera.

The Sunbaker we know was conceived on Culburra Beach near Nowra in 1937, during the camping trip of a bunch of friends from Sydney who were all twenty-something years old and brimming with sex. Two of the group, Max Dupain and Olive Cotton, took photographs of the trip that are horny and aesthetic at the same time. Taut skin and patterned sunlight predominate. Our Sunbaker was born one of twins, a pair of negatives Max Dupain shot of Harold Cyril Salvage — an English bookseller and avid reader, rower and pipe smoker — who, in Dupain’s words, ‘slammed himself down on the beach to have a sunbake’ after a swim.

A small print of one of the negatives was made for a personal album of the trip compiled by one of the party (the album is now in the State Library of New South Wales). In 1948 a signed and dated enlargement, now lost, was reproduced along with other documentary-style photographs in the book Max Dupain Photographs. Here, the Sunbaker lies darkly and heavily at the bottom of the frame, one hand grips the other, and the distant surf rolls creamily through the crook of his elbow while clouds demarcate the backdrop of sky. He is located. He’s on a particular beach at a particular time. The book was limited to an edition of 1000 copies, didn’t sell well in any case, and is now rare, but on its contents page the Sunbaker was christened. The photograph is not titled ‘Harold Salvage’, but ‘Sunbaker’. And not ‘Sunbather’, but ‘Sunbaker’. According to the Oxford English Dictionary ‘sunbaker’ was an exclusively Australian variant to the more globally accepted word ‘sunbather’. It implies an excess. Not a genteel luxuriant bathing in therapeutic rays, but a vigorous and transformative baking, like a steak slammed down on a BBQ.

Max Dupain copy of original print. Josef Lebovic Gallery

Fast forward to 1975. Photography is now art, not documentary. It is the International Year of Women. Gough Whitlam has been in power for almost three years. His wife Margaret has just opened the Australian Centre for Photography. Max Dupain is sixty-four. It’s time for his first retrospective. The ACP is the place. The negative Dupain had printed before had been lost to history during one of his studio moves, so he prints the second negative, our negative, our Sunbaker. Harold Salvage is moved upwards in the frame and the line of surf disappears behind his forearms so the figure floats abstractly against fields of tone. The hand unclenches so the wet fingertips rest on the sand. Water droplets roll over his muscles. His forearm hair forms rivulets down from his elbows.

 This Sunbaker was chosen for the retrospective’s poster and the rest is history. No longer a document of a particular beach, nor a dark glowering print from wartime Australia, it quickly became mobilized as a bright national symbol within the visual environment of seventies Australia. As the figure, photographed thirty-eight years earlier, lay suspended against the non-perspectival bands of sand and sky, it looked as contemporary as an abstract ‘colour field’ painting of the day. In its composition it almost felt as bold as the new Aboriginal flag, designed in 1971 by Harold Thomas, which graphically deployed the same three symbolic elements of sun, land and people but in an entirely different configuration. Perhaps it even reminded some of Ayers Rock (now Uluru) in its timeless monumentality. Or even, as Harold Salvage’s physically engineered shoulders arched across the frame, it reminded us of the tensile strength of the Sydney Harbour Bridge, opened five years before the Sunbaker was made.

In the following decades until his death in 1992 Dupain made about 200 prints from the surviving negative. The print exhibited at the ACP in 1975 was priced at $85, but eventually he was selling them for $1,500 each. As he iterated prints from the slightly overdeveloped negative he incrementally made the Sunbaker even more abstract, lightening the burned-in borders of sky and sand at top and bottom, and dodging the thick shadows around his head so he is suspended with even more high-tensile strength against the void. The image was frequently reproduced. It became an icon seemingly as delicate and solid as the Harbour Bridge itself. Before his death Max Dupain professed to being embarrassed by all the attention it was getting, from jingoistic Australians in general, and from gay couples decorating their new flats in particular. He said he preferred other of his classic shots such as Meat Queue, 1946, where there is more going on in terms of content and composition.

After Dupain’s death the Sunbaker continued his apotheosis. His studio, which continued to be run by its manager Jill White, made posthumous editions of his famous negatives and the Sunbaker’s edition of ninety, printed slightly lighter still than Dupain’s own prints, virtually sold out at up to $8000 each. Importantly, the Sunbaker began to be pastiched and parodied by photographers and cartoonists. In 1989 Anne Zahalka photographed a pale-skinned red-haired ‘Sunbather’ growing a fine crop of pre-cancerous cells. And in 1985 the Indigenous photographer Tracey Moffatt pointedly displaced him entirely with her photograph of ‘The Movie Star’ David Gulpilil reclining at Bondi complete with boardies, a tinnie, a surfboard, a ghetto blaster, dreads and tribal face paint.

Parodists pounced on the Sunbaker to exploit the incipient ambiguities of his state of mind, which could become a stand-in for the national state of mind. As he claims the beach for himself, sucking up spiritual sustenance from the land and exposing his back to the benedictions of the Australian sun, is he poised, ready to spring into virile action, or is he experiencing the ultimate state of relaxation, in blissful post-coital communion with the beach? Or, is he in some heat-induced stupor, or asleep? In an historical coma, or dead? An example of these many parodies is the cover of the Sydney Morning Herald’s Good Weekend magazine from 1996, where an obese sunbaker snores away on the beach above the tagline ‘Sleep! Slop! Slob! Wake Up Australia, you’re getting fatter!’ Many other cartoons and photographs used the Sunbaker to comment on Australia’s high sun cancer rates, its general political torpor, its sexism where public space was ruled by men, and his persistent claim to a supposedly ‘pure’ Australian Anglo Celtism in the face of an ethnically diversifying Australia. But, for a time, all these parodies only reinforced his iconicity.

Cover of the Sydney Morning Herald Good Weekend Magazine, 4 May 1996.

Geoffrey Pryor, political cartoon, The Canberra Times, 29 December, 1995

Advertising postcard for The Republican newspaper, 1997

Meanwhile the Sunbaker still had his unalloyed fans. In 1995 the retail artist Ken Done made a series of paintings which gridded the Sunbaker’s instantly recognizable muscular arch in a gestural shorthand across a bright orange field. In the year 2000 the Max Dupain Studio licensed the photograph to QANTAS, who obviously still saw it as an unproblematic image of ‘The Spirit of Australia’. For the Sydney Olympics they published it on billboards and across both pages of broadsheet newspapers with the tagline: ‘The Spirit of Australia: When it comes to the art of relaxation, Australians are recognized as truly world class. Perhaps that’s why the people at QANTAS are so naturally good at making you feel at home, wherever in the world you happen to fly.’ QANTAS’s copywriters summed up the essence of his iconicity: the Sunbaker is at home in Australia, truly relaxed in his decisive claiming of the land. He’s baked in.

QANTAS newspaper advertisement, 2000

But Harold Salvage slammed himself down on a very different beach to the beaches of today. In the 1930s, before the rise of bohemian surf culture in the post war period, beaches were unproblematic places for collective displays of health, vitality and nationalism. Surf lifesavers were idolized as embodiments of racial purity, and at annual club carnivals they marched across our metropolitan beaches with Nuremberg like precision. More remote beaches like Culburra could also become tabla rasa sites of personal potential for idealistic groups of young people such as Dupain and his friends, but they were again centred around the vigorous, vital, pure, white body. If the Sunbaker awoke from his coma today we would have to gently break to him the news of the Mabo decision of 1992 which overturned the concept of terra nullius; the Cronulla race riots of 2005 which revealed fault lines in assumed cultural rights of beach ‘ownership’; the advent of the burkini which challenged the hegemony of the body in the scopic regime of the beach; and the inexorable rise in skin cancer mortality rates.

Nonetheless, Sunbaker prints continue to command good prices in the art market. A standard sized print from amongst the 200 or so Dupain printed will set you back between twenty and thirty thousand dollars, while a special larger print from his family estate recently sold at auction for 105 thousand dollars. But there are signs his popular iconicity in the media is fading. Image icons need to be continually reproduced to survive. Unlike the Harbour Bridge or Uluru the Sunbaker is no longer in our face every day. Even though in 2013 his son, Rex Dupain, made a new sunbaker on a Xperia ZI smartphone for a charity auction, we certainly aren’t seeing the same number of parodies as before. The complexity of contemporary debates around our national identity may have superseded his graphic usefulness for cartoonists. And today’s teenagers can’t seem to place him. ‘It’s a guy on a beach’, my daughters helpfully tell me.

Cover of the Sydney Morning Herald Good Weekend Magazine, 7 August 2004

In 2004 the Sunbaker made it to the front cover of the Sydney Morning Herald’s Good Weekend magazine for the second time. This time it was not a parody, but the precious, auratic, original negative that appears, held up to the camera by a white-gloved hand. The lurid tagline, ‘How this tiny negative of Sunbaker came to be at the centre of a tale of love, money and ambition’, refers to an article by the journalist Janet Hawley about the legal tussle over Dupain’s will. Seeing the negative in public for the first time (it has recently been purchased by the Stare Library of New South Wales) we noticed a shadow in the lower right hand corner that had been cropped out of all of the enlargements. It looks like the shadow of the camera strap on Dupain’s Rolleiflex, cast as he lay on his stomach in front of Salvage grabbing his two shots. This common ‘mistake’, made every day by generations of photographers, immediately takes us back to the holiday that started it all. Those friends. That beach. That moment.

Martyn Jolly

 

Of Strange Glasses: Camera Obscuras, Brisbane, and Robyn Stacey

(Catalogue essay for Cloud Land, Museum of Brisbane, 18 September 2015 — 3 April  2016)

Stick your hand in your pocket and hoik out your mobile phone. Flip it over and find the camera lens, it’ll be about the width of a grain of rice. Behind the lens is a sensor about the size of a baby’s fingernail, and between the lens and sensor is the only void in your phone that the manufacturer hasn’t crammed with electronics. It is a chamber, dark except for the tiny pyramid of image which the lens projects. That ‘chamber dark’ is a camera obscura. Now only a few millimetres high, the camera obscura was once the size of a room.  Of course your phone’s camera obscura is really a tiny photographic camera. When you tap the button the phone saves an image file from the stream of data produced by the sensor, while skeuomorphically playing you the comforting sound effect of an old-fashioned photographic shutter. But photographic cameras are only 176 years old, while camera obscuras are at least half a millennium old and may be even older.

Five hundred years ago Leonardo da Vinci already understood quite well what was going on when he asserted that:

[E]very [light] ray passing through air of equal density travels in a straight line from its cause to the object or place where it strikes. The air is full of an infinity of straight and radiating lines intersected and interwoven with one another without one occupying the place of another. They represent to whatever object the true form of their cause. The body of the atmosphere is full of infinite radiating pyramids produced by the objects existing in it.[1]

But how could the ‘infinity of radiating pyramids’ produced by everything in every direction be organised into a coherent image? The answer was the camera obscura. Inside a darkened room a tiny pinhole could squeeze down the ‘infinity of straight and radiating lines’ to individual pencil beams, each one drawing only a small separate sample of the scene onto the opposite wall.

Opticians then discovered that if glass discs were ground into the shape of lentils (hence the word lens) and placed in enlarged pinholes, more light rays could be admitted into the dark chamber and bent by the different density of the glass to form an upside-down and back-to-front image. In 1589 Giambattista della Porta celebrated the wonder of seeing an image separate itself from its object for the first time, and the uncanny effect of the inversion of the image as it was projected into the room. In the seventeenth book of his magnum opus Natural Magic, titled ‘Of Strange Glasses’, he begins by describing a pinhole camera obscura, where the hole in the wall is the width of a little finger:

So shall you see all that is done without in the sun, and those that walk in the streets, like to Antipodes, and what is right will be left, and all things changed, and the farther [the images] are from the hole the greater they will appear. … If you put a small centicular crystal glass in the hole, you shall presently see all things clearer, the countenances of men walking, the colours, garments, and all things as if you stood hard by, you shall see them with so much pleasure, that those that see it can never enough admire it.[2]

della Porta went on to describe, 250 years before the invention of photography, how the combination of different types of lenses could increase the angle of view, to the point where the viewer inside the room would rejoice to see projected onto a piece of paper “an epitome of the whole world”. As well, he reported, concave mirrors could be used to re-invert the image to being upright, while redirecting it to another part of the room. It didn’t take della Porta long to realise the potential of this kind of optical set-up. He launched himself into an extravagant flight of fantasy where he imagined some ‘ingenious person’ staging elaborate scenes of “hunting, battles of enemies, and other delusions” on a spacious, sunlit plain outside the camera obscura. Inside the camera obscura, viewers, unaware of the elaborate tableaus being staged for their benefit outside, would only see the moving images of these scenes:

they cannot tell whether they be true or delusions: swords drawn will glitter in at the hole, that they will make people almost afraid. I have often showed this kind of spectacle to my friends, who much admired it, and took pleasure to see such deceit; and I could hardly by natural reasons, and reasons from the optics, remove them from their opinion, when I had [revealed] the secret’.[3]

The idea of two pyramids of light, from object to image, with their apexes meeting at a lens, had already become one of the dominant tropes of the Enlightenment but, for della Porta and others, fantasy and delusion were never far away from natural truth and its optical laws. This was especially strange because, as della Porta well knew, the camera obscura also demonstrated how the eye worked: the image is let into the eye by a pupil, just as it is let into the camera obscura by a lens; and the back of the eye receives the image, just as the rear wall does in a camera obscura.

In 1619 Christopher Scheiner performed an experiment where human perception and the camera obscura were collapsed one into the other. He suggested entering a darkened room and boring a hole in the wall, and into that hole placing the eye of a recently dead man, or if a recently dead man was unavailable, a dead ox. The dead eye must still be plump with all its aqueous and vitreous humors, and it must be inserted into the hole so that it is looking out from the dark into the light. Then he suggested taking a sharp knife and scraping away at the flesh behind the retina, then placing thin paper or an eggshell over the spot. There, in the dark of the room, if you peered closely enough, you would see a tiny image of the outside world projected onto the inside of the eyeball.

What this experiment couldn’t demonstrate, however, was how this upside and inverted image was combined with its neighbour from the other eye, rectified, and turned into human vision incorporated within the mind of the perceiver. The philosopher Rene Descartes featured Scheiner’s experiment in his Optics of 1637. He illustrated the camera obscura set-up schematically, but he rendered the optical structure of the eyeball with surgical detail. However, in the book’s illustration the retina is being observed by a classical bust hovering in the dark with robes and a patrician beard. Who is this man? Of course he is the experimenter in the camera obscura, but if this is also a model of how human vision works, the illustration is also of our own heads, and he is a homunculus of us, or our perception, or our knowledge, or our spirit, or our soul.

Illustration from 'Optics', Rene Descartes, 1637

Illustration from ‘Optics’, Rene Descartes, 1637

What worried philosophers and scientists such as Descartes, Johannes Kepler, John Locke and Isaac Newton was: what was the nature of that homunculus who took the various light beams which had irrupted into the eye and struck the retina, and eventually delivered them as ‘the world’ to the person? Was vision just inert vitreous optics screening pictures in front of the tribunal of perception in our brains, or was the human spirit, or soul, necessary as well, to tie us into the world we subjectively experience? Where was our faculty of perception located, just behind our eyes where the robed bust hovered, or somewhere else in our spirit? Where did we end and our world begin?

Whilst camera obscuras were performing duties as philosophical and scientific analogies, they were also being developed as machines. They were shrinking from the size of rooms to the size of scientific instruments. Diderot’s Encyclopedia from the mid18th century illustrates several handy desktop models in the section devoted to drawing. In these camera obscuras the world is miniaturised by the lens, and the artist looks attentively down at the world re-inverted by mirrors and projected onto a ground glass screen or drawing paper. Some camera obscuras were boxes of wood where a reflex mirror reflected the image up onto the underside of the artist’s drawing paper, which was protected from being washed out by ambient light with a hood. Others were like pyramidic tents into which the draftsman stuck his head and hand, where a periscope projected the image down onto paper. These camera obscuras removed their users from the flux of world, and laid out images for their rational eyes to observe and draw.

Plate 4, Drawing, Camera Obscura, Encyclopedia, Denis Diderot, 1751-1772

Plate 4, Drawing, Camera Obscura, Encyclopedia, Denis Diderot, 1751-1772

Plate 5, Drawing, Camera Obscura, Encyclopedia, Denis Diderot, 1751-1772

Plate 5, Drawing, Camera Obscura, Encyclopedia, Denis Diderot, 1751-1772

But even though the camera obscura was adopted as an instrument of rational sight in the 18th century, the problem of our vision’s simultaneous enmeshment in and removal from the world, which the camera obscura spectacularly instantiated, wouldn’t go away. In 1846 Karl Marx even took the camera obscura analogy and radically expanded it out to be a metaphor for ideology as well.

If in all ideology men and their circumstances appear upside down as in a camera obscura, this phenomenon arises just as much from their historical life-process as the inversion of objects on the retina does from their physical life processes.[4]

To Marx, we could not trust what we see in society because it had already been inverted by the ideology into which we had been born. We don’t recognise the inversion of ideology because we have been formed by it as historical subjects, just as we don’t recognise that our eyes invert our vision, because we are formed by it as cognitive subjects.

While Marx was using the camera obscura as a handy metaphor in his revolutionary thought, actual camera obscuras were being enjoyed by the proletariat. In Australia they were becoming popular attractions, rather than scientific instruments. From the 1850s camera obscuras, probably built into carts, were being advertised as feature attractions in Australian traveling fairs and exhibitions. Intrepid entrepreneurs began to build permanent camera obscuras, out of either stone or wood, at prominent vantage points in Adelaide, Sydney, Wollongong and Brisbane. The ones in Adelaide, Sydney and Wollongong didn’t last long, but the one in Brisbane lasted almost 50 years.

After Robert and Eliza White opened a kiosk and sly grog outlet on the top of the hill (now Whites Hill) in their property on the outskirts of Brisbane, they decided to invest 200 pounds in importing two telescopes and a camera obscura from England.[5] The camera obscura apparatus, “consisting of a lens which reflects panoramic views on a saucer shaped concrete bowl, with a plaster of paris surface”, was built into a tower above their octagonal dining room, and from 1891 the attraction garnered a steady trickle of visitors, many of whom were happy to take the half-hour walk from the Coorparoo tram terminus.[6]

Camera Obscura, Catalogue, William Y. McAllister, New York, c1890

Camera Obscura, Catalogue, William Y. McAllister, New York, c1890

Like many others around the world, the Whites Hill camera obscura provided visitors with an uncanny experience. As they looked into the pool of image they felt a bit like the homunculus in Descartes’ Optics, as if they were losing certainty as to where they were, what size they were, or where their body ended and the rest of the world began. Bob White twisted one handle to rotate the periscope around, sweeping Brisbane and Moreton Bay across the circular viewing table, while also pulling another handle to shift the angle of the reflex mirror, swinging the centre of view from foreground to distance. The Queenslander enthused:

Above is the tower, which is a camera obscura. Like an impressive old-necromancer the host operates the strings controlling the finder, and amazingly lovely scenes flit across the large horizontal, white disc placed in the centre of the room. Forest scenery is succeeded by water scapes, and the mouth of the Brisbane River appears. A slight tug at the cord and the bay slips into view. Then one picks up several islands. Another movement of the finder, and stately mountain peaks limn themselves on the white disc. In the foreground, just where one was going to rest his hand, trees quiver in a breeze which has been shut out from the tower. There are skies, too, where luminous clouds move across wonderful pools of blue. Another twist of the cord, and the finder discovers a mighty city with its suburbs rambling over countless hills. Above these are lovely cumulus clouds; and in the foreground a path strangely familiar. Then one remembers suddenly that he passed along it when climbing the ascent to the house. One feels glad that this the twentieth, not the seventeenth century, and that the grave old magician near by is not likely to be burned as a wizard![7]

Whites Hill, from 'The Pocket Brisbane', 1913

Whites Hill, from ‘The Pocket Brisbane’, 1913

View of the Observatory restaurant at Camp Hill Brisbane, 1924

View of the Observatory restaurant at Camp Hill Brisbane, 1924

In similar camera obscuras elsewhere in the world operators encouraged their lofty customers to adopt an almost god-like attitude to the scenes they witnessed. In the 150-year-old Edinburgh camera obscura visitors are still invited to hold slips of paper on the table, so the Lilliputian figures walking below appear to walk across the paper, unaware that they have been ‘captured’.

In 1928, following the death of Bob White, the Greater Brisbane Council resumed White’s Hill and sublet the kiosk and its camera obscura. But, even though the Lady Mayoress did her bit by holding tea parties there, the attraction did not thrive. In 1935 the delegates to the Australian Newspaper Conference and their wives visited, but the new lessee didn’t even bother to put on a shirt for the southerners. As he swiveled the periscope and tilted the mirror the delegates looked on truculently.[8] A year later, and the same operator was slightly better dressed for the children of the South Brisbane Intermediate School Rambling Club, who seemed slightly more impressed as they leant into the bowl, immersing themselves in the coloured concave image which the Telegraph photographer’s flash was about to blast away.[9] But, within a few years, continually hampered by the difficulty of public transport access and poor publicity, the kiosk had been abandoned. By the Second World War the American army had commandeered the land for its geographical eminence as an observation post and training ground. After the War the Whites Hill camera obscura was left to the vandals.[10]

‘Seeing the City, The Delegates to the Australian Newspaper Conference and their wives see Brisbane through the Camera Obscura at White’s Hill’, The Telegraph, 1 June 1935 p13.

‘Seeing the City, The Delegates to the Australian Newspaper Conference and their wives see Brisbane through the Camera Obscura at White’s Hill’, The Telegraph, 1 June 1935 p13.

‘Children from the South Brisbane Intermediate School Rambling Club view the surroundings through the camera obscura at White’s Hill’, The Telegraph, 18 July 1936, p30.

‘Children from the South Brisbane Intermediate School Rambling Club view the surroundings through the camera obscura at White’s Hill’, The Telegraph, 18 July 1936, p30.

In one sense these camera obscuras (Queensland hosted another one during the 1960s at Picnic Point in Toowoomba) are a subset of the panoramic mode of photography. Wickham Terrace was the most popular place in Brisbane from which cameras could click through 360 degrees, surveying the achievements of the city as it progressed with the straightening of streets, the building of bridges and the construction of buildings. But panoramas have just one temporal dimension, they are about measuring how far we have come, or how far we have yet to go. They have just one point of view, a stable one at the centre of the circle (usually, in Brisbane’s case, near the Windmill) acting like a scopic surveyor’s peg from which distances to landmarks in both history and geography can be measured. They have none of the hallucinatory, groundless shifts of the camera obscura attraction.

But that is the tradition that Robyn Stacey’s city photography belongs to: magical experiential pockets tucked into the seamless panoptic sweep, delusion within vision, memory within history, and the psychic within the civic. Brisbane, with “its suburbs rambling over countless hills” as The Queenslander put it, is particularly good at evading the panoptic view. The river and the hills fold in on themselves, but these folds have always been riven with shifting and unseen boundaries, divisions, segregations and curfews defined around race, class and gender. However, the biggest permanent division was between high and low. During the time of Robert White’s camera obscura, which was only 120 metres above sea level, any eminence amongst the hills, even of a few metres in altitude, was enough to cement social division: the rich built their villas along the ridges, straining to catch any breeze off the Bay, while the poor built their bungalows in the gullies, waiting to be flooded. During the Second World War, the time of greatest segregation, the American army observation post that replaced the Whites Hill camera obscura was only one node in a vast, South-East-Queensland-wide network of observation points, searchlight units and anti-aircraft gun-batteries that took over every hilltop, anxiously watching the sky.

After the War the rambling topography of Brisbane, with its hidden pockets of local intensity, was written over by progress. The ‘mighty city’, which The Queenslander had seen, must have been no more than a horizontal smudge in Bob White’s camera obscura, but it nonetheless began to sprout. In 1960 the Torbreck home unit tower claimed Highgate Hill for modernity; shortly after television towers, one for each of the four channels on the TV set in our living rooms, ranged themselves along the ridge of Mount Coot-tha; in the 1970s office buildings were erected in the CBD, dwarfing the previous eminence of the City Hall from which reputedly you could once have scanned from Stradbroke Island to Mount Tibrogargan; and in 1982 the Deen Brothers demolished Cloudland Ballroom to make way for crappy apartments.

This urban thicketing is recorded by some of Stacey’s images: the relentless grids of high-rise buildings completely wallpaper Ronald van Weezel’s room at the Hilton; and they spear to death the dreamy clouds and nostalgic photographic views of old Brisbane laid across the bed in room 1706 of Quay West; while all the young occupants of Willara House can look out to from her window is a fractured wall of brick and concrete. Sometimes, however, Stacey is able to carefully pick out her views between the towers and recall the underlying geographies of Brisbane. For instance, the image of the Story Bridge from All Hallows School (which was established in a doctor’s mansion built on another key site of geographical eminence, Duncan’s Hill at the top of Fortitude Valley, purchased by the Catholic Church in 1863) is like a giant picture postcard someone has put back upside down in the postcard rack. In a similarly spectacular inversion Stacey implodes the panoptic Benthamite architecture of another famous landmark, Boggo Road Gaol, to create an internal horizon of brick, fringed by the tops of the trees and blocks of flats of Dutton Park peeping over the wall. The City Botanic Gardens, which was originally a convict farm lying at the heart of Brisbane’s colonial layout, has been inverted and turned into a curtain of richly brocaded green. The curtain rises to reveal Maroochy Barambah, the song woman of the Turrbal people, the original owners of the land, who strikes a pose against a blue backdrop of sky. The Turrbal people unsuccessfully claimed Native Title over areas of Brisbane, but Maroochy’s defiant stand in a room of the Royal on the Park Hotel still attempts to topsy-turvy the hotel’s claim that it ‘provides a view like no other and offers guests a tranquil retreat in the heart of the Brisbane CBD’.

.Robyn Stacey has asked other transient occupants to perform as themselves in her room camera obscuras: Tyrone waits in the Children’s Court; while Jade in Room 1817 or Lesley in room 2212 of the Sofitel, or Mess in room 2418 of the Marriott, wait in their hotels. They remind me of the homunculus in Descartes’ Optics, they seem like they are sitting inside their own heads, immersed in a ‘through the looking glass’ dream of Brisbane. Or perhaps Stacey’s uncanny photography has temporarily released Brisbane from the thrall of its ‘historical life-processes’, as Marx would have put it, so it appears to these visitors as it really is. For instance Carlos, an occupant of a room at the Hotel Tower Mill, leans forward against a wall, with his eyes closed in intense inner communion. Projected onto the wall of the room once, and then reflected in a wardrobe mirror again, is the Windmill across the road, haloed in a nebula of jacaranda blossom. The Windmill is the oldest, and for many years was the highest, building in Brisbane, from which the Hotel Tower Mill takes its name and its architectural shape. The Windmill was the spot near which many of Brisbane’s proud photographic panoramas were taken; the building on top of which a time ball once dropped every day at 1pm, keeping Brisbane synchronised before clocks; and the building from which test radio and television transmissions were first made in the 1920s. But folded into this panoramic history darker functions and submerged lacunae lurk. Built on a ridge to catch the breeze in the late 1820s the sails of the Windmill never worked properly, perhaps they were put on the wrong way. So convicts were put to work until they dropped at a treadmill, grinding their grain and receiving their punishment simultaneously. Reputedly, the sails did become eventually useful as an improvised gibbet for two Aboriginal men, wrongly accused of murder who, in 1841, were unceremoniously pushed off the balcony of the Windmill, amid the howls of the other Aboriginal people of Brisbane, to dangle in a public execution. Now quaintly down at heel, the Hotel Tower Mill, in which Carlos dreams, was once seriously posh. It was the accommodation chosen for the all-white Springbok Rugby Union team from apartheid South Africa when they were invited to Brisbane in 1971. Police violently pushed the anti-apartheid protestors, who had gathered next to the Windmill across the road from the motel, down the steep slope of Wickham Park, bashing them as they tried to escape. Does the camera obscura re-project these distant memories, which the Windmill has attracted to itself like an historical lightening rod, into Carlos’s head?

Carlos isn’t saying. After taking part in Stacey’s experiment he’s checked out and gone back to where he came from. But as we look at her images of the outside in and the upside down, we too are invited to observe how a whole big, brash city may magically find itself silently floating upside down inside a single room; and how the past may still be felt, delicately tucked up into the present.

Another, more elemental, vision underpinned the laws of optics before they were rectified, framed and interpreted by photographic cameras and cultural conventions. Stacey shows us that, even in these days of the camera phone, da Vinci’s mind blowing revelation of infinite radiating pyramids filling the atmosphere is still capable of shaking us out of our habits and allowing us to experience the city we have built for ourselves in fresh and uncanny ways.

[1] Leonardo Da Vinci, Notebooks, Oxford University Press, 2008, p115

[2] Giambattista della Porta, ‘Of Strange Glasses’, Natural Magic (English translation), Thomas Young, 1658, pp363-364

[3] ibid, pp364-365

[4] Karl Marx, A Critique of The German Ideology, 1846, np

[5] ‘Passing of a Pioneer, Mr John White, of White’s Hill, Glimpses of early Brisbane, The Telegraph, 25 February 1927, p9)

[6] ‘Excursionist, Trips Around Brisbane, The Australasian, 20 February 1892, p44; The Brisbane Courier, 31 July 1929 p14.

[7] ‘Illustrations, Sixty Years Married, The Whites of White’s Hill’, The Queenslander, 24 January 1925, p40

[8] The Telegraph, 1 June 1935, p13

[9] The Telegraph, 18 July 1936, p30

[10] Judy Rechner, Where Have All The Creeks Gone: Camp Hill Heritage Drive Tour, Brisbane East Branch, National Trust of Queensland, 2001.

Should art museums think of themselves as ‘collections’ or ‘archives’?

Lecture at Art Gallery of New South Wales, in association with the exhibition The Photograph and Australia, 29 March 2015

(The research for this lecture was done in association with Dr Daniel Palmer as part of our ARC Discovery Project Photography Curating in the Age of Photosharing)

the powerpoint is below

INTRODUCTION

When the Art Gallery of New South Wales asked me to write an essay on nineteenth century photograph albums for the catalogue to the exhibition The Photograph and Australia they emailed me some jpegs of the albums they would be exhibiting. One jpeg was from an album in the State Library of Queensland that had been compiled by the Lethbridge family of pastoralists. It showed a charming fresh faced girl and I could see immediately why the curator, Judy Annear, had been attracted to it. The photograph’s informality, and the girl’s easy manner was quite anachronous in the context of the other photographs of the period, which I guess was around the early 1870s. A member of the Lethbridge family member had evidently come along later and written in pencil on the album page: ‘Effie Dalrymple, sister of Florence Lethbridge (nee McLean)’. Of course I did what every highly skilled and highly trained photographic researcher with thirty years experience in the field does with such precious metadata, I typed it into Google and hit return. In 0.49 seconds the results came back, I clicked on ‘images’, and in another fraction of a second I was looking at Effie again, this time in 1900. In less than a second she had aged thirty years and all of the fresh bloom of youth had drained from her face which was now pinched and tightly pulled back by her hair. The second photograph Google found for me also came from the State Library of Queensland, but it came via a circuitous root, my first hit was to a computer-student’s blog. He had used the SLQ’s on line image database for a class exercise in data management. It is only through his blog that I got to the SLQ digital record. A few more searches took me to some genealogical sites, and the site of the Mackay Historical Society, and within minutes and I knew what had happened to the lovely girl in the photograph: in 1880 she had married the Mayor of Mackay who went on to become a widely disliked right wing politician in Queensland, and had had four children by him.

My little story exemplifies two things photography does best. First it deals with aging and mortality. Photography can show us with a shock how bodies and faces age and die. By freezing time it makes the passing of time more tragic, especially when you spend that time married to a right wing Queensland politician. The second thing my story shows is that photography is a networked medium. Photographs by themselves don’t mean as much as photographs in relation to other photographs. And photographs are slippery things, they do not want to stay in one format, as objects secured in albums for instance, they want to be copied and duplicated. With the digital revolution photographs are now everywhere, they are digitized into ‘digital assets’ and available in Digital Asset Management Systems, along with other digital assets such as sound files or text files, which are accessible through various Content Management Systems. Individual end users like you and me and the student blogger though which I found Effie again are connecting and threading those databases together as we blog and tweet photographs.

At the preview to The Photograph and Australia the director of the AGNSW Dr Michael Brand proudly announced that the Art Gallery of New South Wales photography collection now numbered 5000 objects. My first thought was: ‘what, only 5000? Is that anywhere near enough? I’ve got more than that on my iPhone in my pocket, and some of them aren’t too bad either.’ Of course what was implied in Dr Brand’s boast was that these were carefully selected photographs, it was a curated collection, assembled by a succession of experts who had developed collection plans, strategic directions, and curatorial policies, which interlinked with the plans, directions and policies of the Art Gallery as a whole. These strategies are even outlined in the 2007 book Guide to the Photography Collection.

 

ART GALLERY COLLECTION

There are several things to say about the AGNSW’s collection, as well as the photography collections in other art galleries. This is a collection of photographs as art, and that therefore means it is a collection of photographs as art objects. Since the beginnings of art photography the photo object, as opposed to the photo-image, has been primary. We only need to go back the Alfred Stieglitz’s 291 Gallery in 1906 to see the paradigmatic display of photo-objects, each isolated in its elegant amplitude of olive and grey, burlap and hessian. It was clearly to this heightened aesthetic attention to the photograph as object that Harold Cazneaux aspired three years later in his 1909 one man show, although his hang still has the feeling of a cluttered Edwardian parlour, rather than an elegant New York Gallery. Nonetheless the foundation curator of the AGNSW collection, Gael newton chose Harold Cazneux and his Pictorialist friends in the Sydney Camera Circle to be the firm foundation stones of the collection because, in her words Pictorialism was ‘a conscious art movement, aimed at using the camera more creatively.’

The main artefact of this approach to curating is the print. And amongst prints the most highly valued are vintage prints, those made by the photographer close to the date the image was taken. The idea of the vintage print, which still rules the market, contains all of the fetishizations of art objects: a single point of origin in time, a singular artistic vision, and the artist’s crafting hand. Even when there is no artist, the power of the vintage print still remains. For instance on online photo dealer recently offered for sale a set of press prints which had been released to the press by NASA in 1966. The images were made robotically by the Lunar Orbiter 1 as it circled the moon, and radioed data back to earth to be read out in strips onto 35 mm film like a fax achine. The site offers them as ‘vintage silver prints’ in very good condition, not mounted. Their slight yellowing adds to their aura as precious relics from the space age, and these press prints would be worth less, I think if they were still crisp and white.

Around this idea of the vintage print other scopic machineries are built. One is the passé partout (pas par too) mat board, which the Pictorialists loved, which isolates the single image from visual contamination. Another piece of museal engineering is the solandar box where the few lucky prints selected to be collected will be preserved until the end of time. When I was a young curator I was frequently reminded that the initial cost of buying a print was minimal, it was the ongoing cost as that print had to be accessioned, catalogued, tracked, conserved and stored in controlled conditions for ever and ever which was the real cost.

If the matt board and the solandar box are the museal engineering for art photography, the curators are the engineers. Here we see Ralph Eugene, Alfred Stieglitz, Heinrich Kuhn and Edward Steichen gazing intently at a print, I like to imagine that Kuhn is looking so surprised because the print is beginning to smoke under the intensity of their gazes, like we used to burn paper with our magnifying glasses when we were children. After his Pictorialist phase Steichen became a visual engineer of propaganda shows, and he was photographed in action with the Family of Man, building visual architectures out of prints.

This concern with the photograph as object is of course a natural fit for an art gallery. When most art gallery collections were being founded in the 1970s it fitted in with the collection logic all of their other objects — prints, paintings, sculptures, decorative art and so on which had previously been collected in the season before. Only since the 1990s, with the growth in video art, computer art and multimedia art has another potentially ‘virtual’ or non-object based collecting category entered the art gallery. But the idea of a curated collection of photographs is still a natural fit to an art gallery. The collection to which Dr Brand referred, then, is very different to an archive. While an archive is potentially infinitely expandable and is only restricted by contingencies such as storage space, the collection is deliberately shaped. Representative selections are handpicked from representative photographers, so that the collection itself in its very structure forms a picture of photography, or as the curators would hasten to add I’m sure, one picture amongst many other possible pictures.

Curators are continually rewriting their policies in order to re-draw the picture they want to make of the photograph and Australia. For instance Gael Newton began the AGNSW collection in the 1970s with an emphasis on Pictorialism, while before she retired from the National Gallery of Australia last year she shifted the collecting emphasis of that collection to the Asia and the Pacific, in order to re-draw the picture it was making of photography relevant to Australians in the twenty-first century. While there can never be too many images in an archive, here can be too much in a curated collection which needs to be restricted in number so it can be shaped. Notions of quality come into play.

LIBRARY ARCHIVE

In a curated collection an image of ‘poor quality’, from a set of say twenty prints brought from a photographer, will reduce the effectiveness of the entire set; however in an archive where there might be hundreds or thousands of photographs, so one more or less good or bad image doesn’t matter. For instance while the National Library of Australia has catalogued 10,987 Wolfgang Sievers photographs and put them on line. The AGNSW has just 22. The 22 the AGNSW owns are a fine selection, covering his career from his early days in Germany to his later big scale corporate work, as well as some early colour. The selection of 22 tells us what has been accepted by scholars as Sievers’ main story as a creative artist, the relationship between the noble worker and his industrial tools. The NLA on the other hand acquired the lot when Sievers died a few years ago, and has almost completed the mammoth task of putting them online, with only a couple of thousand to go. It would take a lot of work to get the shape of Sievers as a creative photographer from the NLA’s vast archive, but it is a resource within which we can find evidence Australian industry, architecture and advertising.

THE AUSTRALIA HISTORY OF THE DISTINCTION BETWEEN COLLECTION AND ARCHIVE

So that might seem to be one distinction between gallery and library, collection and archive — one tells us about the creative individual, the other is a resource through which their photographs can tell us about our society and history. This distinction has been characterized by other scholars as that between ‘canon’ and ‘archive’. Another distinction might be between curation and retrieval: in a gallery collection photographs have already been selected to tell a story, and other experts will, from time to time, sequence them into exhibitions; in the archive meanings await retrieval through user searches.

But this distinction between canonical collection and archive and is not clear-cut, and in fact they have been institutionally entangled for the last 100 years. For instance, at the end of the First World War, perhaps in the throes of the same nationalistic fervour we are feeling one hundred years later, the amateur photographic magazine the Australasian Photo Review called for a ‘national collection of Australian photographic records’. The Mitchell Library was one of several institutions who responded positively to this idea, even suggesting a list of twelve different categories of photographs which amateurs could take for a future repository. The photographs included:

  1. The topography of districts, such as panoramic views, extended landscapes etc., showing general features of districts
  2. Street views and principal thoroughfares, artistic by-ways, etc., not only cities and town, but even of small country centres.
  3. Celebrations, pageants, festivities, great functions, etc, no matter whether they are political, civic, social or religious
  4. Celebrities and even oddities (including public men, politicians, authors, artists, actors, leaders of industry, agitators and reformers, town characters, etc.)
  5. Trade and industry, commerce and transport, depicting the various operations connected therewith
  6. Public buildings, statues, monuments, churches — old and new, architectural curiosities and follies, etc.
  7. Public parks and gardens and memorial avenues.
  8. Prize stock, famous horses, cattle, sheep, dogs, etc.
  9. Sport and pastimes, such as racehorses and their jockeys, racing yachts and their crews, famous cricketers and footballers, sculliers, etc.
  10. Nature studies, such as growing trees and flowering plants in situ, birds nests in natural position, animals at play, etc.
  11. Aboriginals, showing their physical features, corroborees, habits and customs, sports and pastimes
  12. Any other phase of life, scientific photographs, collections of views illustrative of tours in Australasia and the Pacific

It is interesting that The Photograph and Australia conforms almost perfectly to this hundred year old template.

Thirty years later, at the end of the Second World War, the idea of a national collection was raised again. Laurence le Guay, the editor of the new magazine Contemporary Photography, devoted an entire issue to new sharp bromide enlargements Harold Cazneaux made from his Pictorialist negatives of Old Sydney, and declared that they ‘would be a valuable acquisition for the Mitchell Library or Australian Historical Societies.’ However, once more the library failed to follow through, and Cazneaux’s photographs remained uncollected.

Nevertheless, the interest in photography as an Australian tradition and the persuasiveness of the idea of significant public collections of historic photographs continued to build. By the 1960s both libraries and state art galleries were beginning to make serious policy commitments to collecting photographs. The aims were to both collect photographs as documents of Australian life, and to record the importance of photography as a visual medium. For instance, the National Librarian of Australia, Harold White, began to work with Keast Burke who in 1956 had proposed a two tier national collection: one part to be purely about the information which photographs contained, and assembled by microfilming records and copying images in the library’s own darkrooms; the other part to be about the medium itself, made up of ‘artistic salon photographs’ and historic cameras.

The National Gallery of Victoria became the first state gallery to collect photography. The first work to enter the collection – David Moore’s documentary photograph Surry Hills Street (1948) – was acquired through a grant from Kodak. In the same year the NGV imported The Photographer’s Eye, a touring exhibition from New York’s Museum of Modern Art, which had been the first art museum to establish a Department of Photography in 1940. The exhibition was curated by MoMA’s John Szarkowski, undoubtedly the most influential photography curator of the second half of the twentieth century, and a curator in the lineage of Stieglitz and Steichen. The Photographer’s Eye was a statement of his formalist position on photographic aesthetics. Its title was adapted for a local version, The Perceptive Eye (1969–1970).

By 1973 the yet-to-be-opened National Gallery of Australia had purchased its first photograph, an artistic confection by Mark Strizic (Jolimont Railway Yards, 1970) that looked more like a print than a photograph. Two years later the AGNSW was laying the foundation for its collection with the acquisition, exhibition and book on the early twentieth century photographs of Harold Cazneaux, collected by them as fine-art Pictorialist prints, rather than as the sharp bromide enlargements that had been published by Contemporary Photography in 1948. However at the same time the National Library of Australia was also collecting Cazneux prints in accordance with its policies to collect exemplars of the medium, and documents of history. In the end the AGNSW ended up with 203 carefully selected Cazneaux’s, while the NLA ended up with 1414.

It was only after this period, in the late 1970s, that the dual nature of the photograph as both a carrier of historical and social information, and an aesthetic art object and exemplar of an individual’s creativity, which had co-existed over the previous decades, was finally separated between libraries and galleries. Both galleries and libraries found themselves embedded in the newly constructed infrastructure of the Whitlam era: the newly established Australia Council, rapidly expanding tertiary courses in photography, new magazines and commercial galleries, and the establishment of the Australian Centre for Photography in Sydney in 1974.

In this historical context the photographer as creative artist, and the photograph as art object gained brief cultural ascendancy. The longed-for acknowledgement from overseas materialised in the form of John Szarkowski himself, who was invited on a ‘papal’ tour by the ACP in 1974. Szarkowski gave six public lectures titled “Towards a Photographic Tradition’ .The purpose of the national tour, as Howe put it at the time, “was to liberate photography from the world of technique and commerce and to suggest that it could also be of absorbing artistic and intellectual interest.”

Photography was considered to be a medium with its own intrinsic characteristics”. At the AGNSW Gael Newton deployed a clear art historical teleology, she built on the Pictorialist foundation with a monograph on Max Dupain in 1980, seen as the modernist successor to the Pictorialists. However, galleries also engaged with the contemporary art photography of the graduates from the new art schools, as well as emerging postmodern ideas. For instance the title of the Art Gallery of New South Wales’ 1981 exhibition Reconstructed Vision defined this new style of work against, but within the overall trajectory of, the newly established historical traditions.

While the gallery use art historical strategies to embed photography within their structures was certainly in the cultural ascendancy at this time, nonetheless libraries were also confirming their commitment to photography, but as a non aesthetic-object based, content-driven, curatorial strategy. The contemporary cultural relevance of the subjectivist photo boom of the seventies, combined with Modernist and Postmodernist teleologies, drove the aesthetic strategies of galleries, but the nationalistic socially cohesive agendas of events like the 1988 Bicentenary drove the content-based strategies of library photo collecting. At the same time as curators in galleries were building such art historical teleologies, library curators like Alan Davies at the State Library of New South Wales were taking a more encyclopedic approach producing comprehensive surveys such as 1986’s The Mechanical Eye in Australia. At the same time as gallery curators were seeing ‘creative’ photography finally getting the recognition it deserved from a reluctant art establishment still fixated on painters like Brett Whitley, vision of vast searchable databases began to open up for librarians. In a forerunner to today’s participatory online photographic projects, in 1983 Euan McGillivray and Matthew Nickson proposed a snapshot collecting project, Australia as Australians Saw It, which would copy photographs in the possession of individuals, then index them and make them accessible through the latest technology, which at that time was microfiche. Their idea never got off the ground. But, two years after the publication of The Mechanical Eye in Australia, during the bicentenary, Alan Davies, curator at the State Library of New South Wales, travelled to twenty-three country towns and copied about seven thousand vernacular photographs from 576 individuals. Under the title At Work and Play, they were made accessible by a videodisc keyword search (a forerunner to today’s digital database and tagging methodology).

CRIMP

The contest between the logic of the gallery and the library in the 1970s and 1980s was a global phenomenon, and part of poststructuralist, Marxist theoretical discourse. This situation was dramatized in the US by the critic Douglas Crimp in 1979 who saw the institutional aesthetization of photography as a contraction of its power as a medium. In The Museum’s Old, the Library’s New Subject he wrote:

Photography will hereafter be found in departments of photography or divisions of art and photography. Thus ghettoized, it will no longer primarily be useful within other discursive practices; it will no longer serve the purposes of information, documentation, evidence, illustration, reportage. The formerly plural field of photography will henceforth be reduced to the single, all-encompassing aesthetic. Just as, when paintings and sculptures were wrested from the churches and palaces of Europe and consigned to museums in the late eigh­teenth and early nineteenth centuries, they acquired a newfound autonomy, relieved of their earlier functions, so now photography acquires its autonomy as it too enters the museum. But we must recognize that in order for this new aesthetic understanding to occur, other ways of understanding photography must be dismantled and destroyed. Books about Egypt will literally be torn apart so that photographs by Francis Frith may be framed and placed on the walls of museums. Once there, photographs will never look the same. Whereas we may formerly have looked at Cartier-Bresson’s photographs for the information they conveyed about the revolution in China or the Civil War in Spain, we will now look at them for what they tell us about the artist’s style of expression.

THE CURRENT DISTINCTION BETWEEN COLLECTION AND ARCHIVE

Fast forward to the present in Australia. Over the intervening 40 years, since the establishment of various departments and the ACP, the boundaries of photography have expanded. However, galleries have largely kept to the historical trajectories inaugurated in the 1970s. In the 1980s, photographic reproductive processes became central to postmodern art, which had the flow-on effect of boosting photography’s place in the art museum. But postmodernism did not fundamentally alter the increasing focus of departments of photography on artefacts of ‘art photography’.

Into the 1990s and 2000s, and until perhaps the AGNSW’s The Photograph and Australia show, departments of photography essentially continued a monographic and consolidation phase, aided by the international prominence of large-scale colour photography as art, such as the Düsseldorf School. Simultaneously, we have witnessed the digital revolution, which has produced a whole new generation of photographers using online photosharing services like Flickr and Instagram, whose effects until now have been felt much more widely felt outside the gallery. In response to the digital revolution libraries and social history museums have invested institutional effort into digitizing their image collections and making them available online. They have brought software from international companies that give them sophisticated Digital Asset Management Systems for organizing images and other data in the same digital space, and they have brought Content Management Systems for delivering that information to users in different ways. In the digital space of social history museums and libraries the logic of ‘asset management’ and ‘content delivery’ is merging. For instance the popular Emu Digital Asset Management System advertises a ‘narrative’ module which automatically connects together diverse digitized objects within the catalogue itself, but across normal taxonomic categories, for instantaneous publishing on line, or to be available for public searches. This is in contrast to traditional gallery spaces where storerooms, catalogues, and exhibition spaces are maintained as separate entities. Likewise the Android labels on objects in museums are multimedia rich, and can be updated instantaneously from a curator’s desktop through the institution’s Content Management System. This is in contrast to the art gallery’s commitment to the status as an object to be experienced in the flesh, hung in static exhibition installations.

The Melbourne scholar Scott McQuire has compared the ‘vault’ approach to what he calls an ‘operational archive’, in the vault approach the collection is kept in a specific space, from which its objects are occasional produced; the ‘operational archive’ on the other hand is continually active as data is transferred in and out. In this distinction there is a shift from cataloguing, where a discrete process of description and accessioning adds static information such as title, date, subject, to active ‘tagging’ where users continue to add tags to the image. This shift might also be between a curated exhibition, where a set of pictures is chosen and sequenced, to an active search, where an archive is sampled using a keyword. A further distinction might be between a spatialized ‘display’ of photographs, and a temporalized ‘stream’ of photographs in, say, an Instagram feed.

FUTURES

If the primary aim of photography curating in the 1970s was to establish photography as art, this has clearly been achieved. Photography is ubiquitous within contemporary art, but ironically now not as an autonomous tradition – rather as a mode integrated within wider practices. But if the now forty-year old institutional structures are still largely with us, if museums continue to have departments, curators and galleries of photography, this is still largely for the autonomous and separate history of photography, for the knowledge of specific collections and conservation techniques, rather than for its networked ubiquity with our art and culture. So even if photography is now safely and deeply embedded in the art museum, its precise role is still up for grabs.

Clearly, museum departments can no longer work in isolation. However, what the mere integration of photography into the newly contemporary art museum all too easily elides is that photography’s place there has always been unstable, its ambiguous status as object and information continually threatening the grounds of the art museum’s hierarchies and collection policies.

We have seen this in Australia in relation to the location of photography between the library and the art museum, in terms of a split between information and aesthetics, a documentary database versus an aesthetic object. Photography’s recent insertion into digital networks reveals these tensions yet again, but with even more complexity. Within the modernist logic which originally auspiced photography in the art gallery, the networked digital image, circulating as reproducible information, is guaranteed to be excluded. If gallery photography departments continue to adhere to the logic which gave birth to them the potential for different kinds of photography in the art gallery could go largely unnoticed. But there may be the potential for art galleries to judiciously incorporate some aspects of the archival image mode, retain their integrity, and enhance their relevance to contemporary culture.

In identifying the future potential of photography in the art gallery, perhaps we can learn from artists. For instance The Photograph and Australia has deliberately placed Patrick Pound’s computer programming work, which is about the continual digital slippage of photographs, next to a bank of cartes de visite and postcards. Furthermore, if curators are engaged in creating innovative contexts for public engagement, networked photography opens up new possibilities for this to happen. I am not arguing that the art gallery ought to emulate the hyper-linked experience of the internet, or the swipe-based logic of mobile media. However, I am proposing that authoritarian presentations of a connoisseurial canon need to become part of a larger project: exploring photography’s protean nature as a medium and its potential to complicate spectatorship and activate audiences in new ways.

HISTORY IN PICS

It is clear that the cat is already out of the bag, and that previously separate spaces and categories have already collapsed for art galleries as they have for libraries and museum. For instance something that drive curators in both galleries and libraries absolutely crazy is twitter feeds such as @historyinpics, which is run by two teenagers, a 17 year old from Victoria and a 19 year old from Hawaii. The experts say that this Twitter stream is a genuine phenomenon. Last year it had twice as many followers as the Library of Congress, and reportedly earned the teenagers $50,000 a month, last week it had 2.38 million followers, of which, apparently, only 5% are bots. Every day a new photo which has been scraped from an online archive is tweeted, and though there is preponderance of Hollywood movie stars the feed is addictive, and it is now how many people understand historic photographs. But these photographs are entirely cast adrift, without authors or attribution or location. The site infringes copyright, frequently posts fake photographs, and rarely credits the photographer. It may be history candy, but it give its followers no sense of history.

GOOGLE INSTITUTE

The Google institute is a way that institutions can wrest back this powerful internet space from the ignorant teenagers who currently rule it. It allow them to put parts of their collections online, and it allows users to ‘curate’ their own sequences. For instance the AGNSW’s ‘Posts from the Past’ is an online slide show of 22 cartes de visite from the exhibition The Photograph and Australia with some captioning, and some ability for the user to re-arrange and compare the photographs. However this is essentially still a very short slide show, a short extract from a larger installation, and it still has the sense of a finite experience served up to the user

HISTORY PIN

Similarly HistoryPin is used by institutions to pin images from their collections onto Google maps.

COLLECTION FISHING

The hashtag #collectionfishing is also used by archivists to try to get their collections out to the public.

AUSTRALIAN WAR MEMORIAL

Some more interesting examples of how curators in social history museums are using the opportunities afforded by Digital Asset Management Systems and Content Management Systems can be found in the new World War One Galleries of the Australian War Memorial. The gallleries cost over thirty million dollars to prepare, but from my point of view the results are problematic. The spaces are congested with technology, and the visitor’s head is filled with audio soundtracks featuring ‘war’ sound effects and children singing plaintive songs. Any personal affective response which the viewer may have to the auratic power of the artefactual material is pre-empted and crowded out by the emotional manipulation of the galleries themselves which think and feel for us — and think and feel a very restrictive, jingoistic version of the ANZAC myth as formative to our national identity. Nonetheless there are some interesting aspects to the installation which indicate future directions for development. One aspect is to do with quantity, the other is to do with scale.

A large quantity of photographs are included in The Life at Anzac display which was developed to showcase the Memorial’s collection of amateur photographs taken by the soldiers at Gallipoli, and to introduce visitors to the realities of soldier life at Gallipoli – beyond the narrative of the landing and battles at Lone Pine and the Nek which are frequently reproduced in the media. The Memorial’s curators wanted to minimise the curatorial voice and draw directly from the records of soldiers to interpret their experience at Gallipoli. The 372 photographs selected for use in the display were uploaded to the Collection Management System. Twenty-two tags were developed based on what the photographs and diaries illustrate – what the soldiers have chosen to capture and tell us about their experiences. For example: living amongst the dead, lost friends, dugouts, behind the lines, weather — storm, heat, snow — faces, general views, medical, religion. From this set of twenty-two, one to three tags were assigned to each photograph, so that multiple subjects could be explored in each photograph. The Memorial curators told me that they didn’t have to force any of the tags onto the images, most images ‘spoke’ to them pretty clearly, they said.  Each column in the display relates to a tag, some tags cover multiple columns because of the quantity of images. 153 quotes from soldier diaries were also entered on to the CMS and assigned tags. These appear at random when a visitor pulls up a photograph. The Memorial has the ability to change the display remotely through the CMS, adding new content (images, tags & quotes), theming the selection to a particular event or visit, or changing the selection entirely. The photographs selected represent a very small proportion of what the Memorial holds and it hopes to include more as resources/allow. The users interaction is subtle which was important given the limitations of the physical space. The ‘falling rain’ or cascade appearance was chosen to give the impression of an infinite collection and introduce some movement and graphic energy.

The other aspect is scale, this is seen in a slide show produced from a high-resolution scans of the glass plate negatives made by Frank Hurley and Hubert Wilkins, these are projected from a bank of 49 separate data projectors, so the projection is not pixelated and is at the level of the film grain. However unfortunately the visual power of this technology is compromised by its positioning.

While not suggesting that art galleries do anything like these kind of social history displays, which are very ideologically directed in their affective power, perhaps there may be some clues for art museum to develop new ways to approach contemporary photographic practice.

Interestingly, although the Australian War Memorial World War One galleries rely so much on digital images, they still need to evoke the artefactual, auratic quality of snapshots, however these need to be simulated in inkjet prints.

LEE GRANT

The digital revolution is affecting the practice of art photographers. Many artists do not work in a single visual space any more, producing prints for books or exhibition, say. They work across platforms. For instance the photographer Lee Grant carefully edited 65 photographs into the book Belco Pride, about the Canberra suburb of Belconnen. But she has 200 photographs of Belconnen that she considers to be part of the set. Many other photographers work in this way, so there could be a curated selection of say 65 photographs, or there could be various iterations of the archive produced by users.

Many other photographers produce a continual stream of Instagram posts, which are as integral to their practice as their officially published work.

Other artists return to particular topics or subjects over an extended period of time revisiting them and changing them.

CONCLUSION

This implies that there could be the potential for curators to not only purchase a selection of prints from a photographer, but to ‘contract’ with a photographer to maintain an interface to their ‘operational archive’ to use Scott McQuire’s term, as it grows and mutates. There could be the potential to not replace the power and the beauty of the unique object, but to augment it with other ways of creatively experiencing the photograph as a networked image, as well as a crafted print.

Martyn Jolly

My Enlighten Canberra Projection

Martyn Jolly NLA projection for Enlighten Canberra

Martyn Jolly NLA projection for Enlighten Canberra

My ANU colleagues Lucien Leon, Kit Devine, Marcia Lochhead, Zoe Tulip, and myself, each designed an Enlighten Canberra projection for the National Library of Australia. Mine was derived from one of the hundreds of beautiful hand tinted magic lantern slides in the Library.

The explanatory text: The Reverend John Flynn was Superintendent of the Australian Inland Mission for almost forty years from 1912. A keen photographer, Flynn used magic lantern slides in the lectures he gave to publicise the work of the mission in providing medical, nursing and pastoral services to the people of the inland. The Library now holds a large collection of these beautifully hand-tinted images. The one used for this projection was taken in 1926 by a ‘Miss Colley’ and documents the Oodnadatta to Alice Springs Mail. Presumably it was used by Flynn to illustrate the vast distances  of the inland.

Rowan Conroy, John Ruskin, climate change, photography

Storm Clouds of the Twenty-First Century, my essay for:

Rowan Conroy: Natura Naturans

Barometer Gallery, 13 Gurner Steet Paddington

27th September – 11th October  2014

Storm Clouds of the Twenty-First Century

I’m sure Rowan Conroy wasn’t the only person photographing the sky from the bottom of Glebe Point Road that Thursday afternoon of 17 October 2013. As the dense smoke from the fires raging in the Blue Mountains rolled back over Sydney, I’d bet that plenty of people were using their cameras or iPhones to photograph the blotting out of the sun. Stranger may have even talked to stranger about the phenomenon, perhaps muttering under their breath words such as ‘awesome’, ‘apocalyptic’, ‘sublime’ or ‘portentous’. In a human gesture that goes back to the time of Stonehenge they all, including Conroy, looked deeply, and anxiously, into the sky. There was a sign there, the sky was telling us — the human race — something, but what? The sky portended doom, certainly, but what kind of doom exactly — was it nothing more than the business-as-usual doom of a cruelly cyclical mother nature, simply enacting the familiar Australian narrative of drought and flooding rains; or was there an additional doom, where climate change had already permanently pushed the weather into new realms of extremity.

 

Conroy’s carefully printed photographs are probably more terribly beautiful than the souvenir snaps other people took that afternoon. In some of his images, pewter-coloured puffs of smoke in the foreground chromatically shift the flame-tinged smoke in the background from copper to gold, giving the image a scaleless virtuality, like you see when you stare into the coals of a campfire for too long. In other shots, taken looking up towards the sun, we get the vertiginous feeling that we are a medieval sinner staring down into the bowels of hell. Still others stack up horizontal banks of cloud like an aerial geology that compresses the ragged remnants of dusky blue beneath. But each of the different terrible beauties of these photographs poses the same question — a question that worries many people: what is happening to our world?

 

Another worrier who looked into the skies was the nineteenth century art critic John Ruskin. To Ruskin nature was the origin of beauty on every level: aesthetic, moral and spiritual. But, in the early part of his career Ruskin warned his readers against a poetical conceit he called the ‘pathetic fallacy’, where weak people who are ‘over-clouded or over-dazzled’ by passionate emotion falsely attributed human feeling to nature itself. However to Ruskin this mistaken projection onto nature, where a flower is not a flower but a ‘a star, or a sun, or a fairy’s shield, or a forsaken maiden’, was still higher than the dull perception of an unfeeling person for whom the flower could never be anything but an unloved, symbolically inert organism. But, on a level higher than both these states, Ruskin placed the perception of one who was able to see the natural fact of the flower simultaneously intertwined with the spiritual associations and human feelings it evoked. Conroy does not succumb to the pathetic fallacy, his clouds are more than empty symbols of a fantasy apocalypse, they are also observed meteorological records, but records demanding a human response: this day happened, and it told us something.

 

About thirty years after writing on the pathetic fallacy, and towards the end of his life as he began to suffer bouts of mental illness, Ruskin wrote about the skies he had been observing and painting for decades. In the lecture The Storm-Cloud of the Nineteenth Century he claimed to have observed a new meteorological phenomenon that had arisen in the early 1870s. He called it the ‘plague wind’: a ‘dry black veil which no ray of sunshine can pierce’, looking as though ‘it were made of dead men’s souls’. When it blew, it blew tremulously, and made the leaves of trees shudder with a fitful distress. Its clouds, made of ‘sulphurous chimney-pot vomit’, were ‘thin, scraggy, filthy, mangy [and] miserable’; they did not redden the sun, but instead blanched it. In the scientific record of England’s climate there is scant actual evidence for the phenomena Ruskin observed (although temperatures in those decades were slightly lower than usual and rainfall slightly higher). But Ruskin’s observations weren’t scientific, they had succumbed to something like the pathetic fallacy he had previously condemned. His lecture, though based in close and highly-tuned personal observation, does more than just record the effect of industrial pollution on the environment, it also claims to see the moral and spiritual decay of England actually written in the sky.

 

Ruskin’s lecture was slightly mad, certainly, but it is a compelling, and relevant, read even today. In the last paragraph Ruskin says: ‘What is best to be done, do you ask me? The answer is plain. Whether you can affect the signs of the sky or not, you can the signs of the times. Whether you can bring the sun back or not, you can assuredly bring back your own cheerfulness, and your own honesty.’

 

Standing at the beginning of the climatic revolution of the twentieth-first century, rather than in the middle of the industrial revolution of nineteenth, perhaps ‘cheerfulness’ is no longer the best word to describe the ongoing communal resilience that will be required of us, but ‘honesty’ certainly is the best word to describe the change needed in our public discourse. To respond appropriately, and scientifically, to the threat of climate change we may need to embrace something like the revelatory vision of Ruskin. Conroy has.

 

Martyn Jolly

 

John Ruskin, ‘Of The Pathetic Fallacy’, Modern Painters, Volume 3, Part 4, 1856

John Ruskin, The Storm-Cloud of the Nineteenth Century, 1884

Brian J Day, ‘The Moral Intuition of Ruskin’s ‘Storm-Cloud’’, SEL Studies in English Literature 1500-1900, Volume 45, Number 4, Autumn 2005, pp917-933

 

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014

Rowan Conroy, 'Natura Naturans', 2014

Rowan Conroy, ‘Natura Naturans’, 2014