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Hyun De Grande
Hyun De Grande
Hyun De Grande

Hyun De Grande

Country: South Korea/Belgium
Birth: 1987

My name is Hyun De Grande. I was born in Seoul, South Korea in 1987 and I was adopted to Belgium when I was around 4 months old. I grew up in a small town called Oostkamp together with my parents and my brother, who is also adopted.

At the age of 15, I started studying film and photography at the Art Academy in Bruges, which was my introduction to both artforms. After two more years of studying film at the School of Arts in Ghent, I moved to Brussels in 2008 to specialize in cinematography at the RITCS. I'm still residing in Brussels, and I currently work as a cinematographer in the narrative and commercial fields.

Street photography is a passion to which I love devoting my energy to in between jobs. It's obvious that my cinematography background has heavily influenced my photography style, yet I try to approach things in a different way when I'm taking pictures compared to shooting a movie. It's mainly much more personal because I don't share the creative process with other people, which allows me to explore themes that are closer to myself as a person.

Statement
As a photographer I'm very fascinated by the feelings of loneliness, isolation and/or alienation because they strongly resonate with me personally. Perhaps it can be back-tracked to my adoption, which has created a sense of never really feeling at home anywhere I go, and therefore these emotions have always been a big part of my life.

Esthetically, I'm mainly looking for clear shapes and lines as an arena for my subjects, both coming from light and/or architecture. I feel that the solidity of these shapes enhances the fragility of the people portrayed within these lines. Trapped or lost in a cold and unforgiving environment.

I also love working in a wider frame as it allows me to use that extra horizontal space to evoke emptiness. I find it interesting to utilize the surroundings of my characters to create emotional context, even when these surroundings are blank or abstract. I use a 2:1 ratio on all of my photographs, which stems from my cinematography background.

Websites

hyundegrande.com

@hyundegrande

 

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An increase in population, especially in the Jewish quarter, resulted in high housing prices and poor sanitation.The Ottoman government failed to remove garbage dumps and eventually the pollution seeped into the water pits, causing a rise in disease and mortality rates among the population within the walls. This drove the Jewish community to establish neighborhoods outside the walls, and by 1873 four such neighborhoods were built - "Mishkenot Sha'ananim" (1880), "Mahane Israel" (1886), "Nahalat Shiva" (1869) and "Beit David" (1873). A small group of about one-hundred young Ashkenazi Jews who believed that moving outside the walls would help them improve their standard of living, decided in 1874 to combine their resources. They were able to purchase a tract of land outside the walls for a new settlement. It would have one-hundred houses and would serve as the fifth neighborhood outside the city walls. 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The neglect of the Ottoman regime continued to set the tone, and lack of proper drainage caused rain to flood the streets and even people homes. There was a rise in poverty, resulting not only in a deterioration of the houses outer appearance but also in a spread of diseases. The neighborhood's uniform appearance also began to change, as different kinds of constructions materials came into use, resulting in non-uniform façades. Cheap tin became an alternative to the Jerusalem stone commonly used for construction. In 1948 the Arab-Israeli war broke out and Jerusalem was divided between two countries - Israel and Jordan. The border was very close to Mea Shearim and the neighborhood suffered from military attacks and damage to buildings. Within the next 20 years ,the neighborhood would suffer from decreasing population as the children of the second founding generation moved to orthodox neighborhoods nearby, leaving as few as 170 houses occupied out of a total of 304. In later years the residents returned and the population grew once again. The population remained isolated and segregated, because it refused to cooperate with the government of Israel. Street posters (Pashkvilim) began to appear on a public walls calling on residents not to serve in the Israeli army, not to vote or be elected to the Israeli parliament, and not to participate in Israel's Independence Day celebrations. Today, Mea Shearim remains loyal to its old customs and preserves its isolation in the heart of Jerusalem while trying to stave off the modern world; it is, in a way, frozen in time. The numerous renovations of houses at the end of the 20th century hardly affected the appearance of the neighborhood. They are still common today but fewer in numbers. Houses that were built over one hundred years ago stand alongside a few new ones. The life of the Hasidic community still revolves around strict adherence to Jewish law, prayer, and the study of Jewish religious texts. The large majority of the people are Ashkenazim; there are hardly Sephardic Jews in the neighborhood. In addition to some well-to-do family there are also many needy ones, which are helped by local charity institutions. The traditional dress code remains in effect here; for men and boys it includes black frock coats and black hats. Long, black beards cover their faces and many of them grow side curls called "payots".Women and girls are urged to wear what is considered to be modest dress - knee-length or longer skirts, no plunging necklines or midriff tops, no sleeveless blouses or bare shoulders. Some women wear thick black stockings all year long, and married women wear a variety of hair coverings, from hats to wigs and headscarves. The common language of daily communication in Mea Shearim is Yiddish, in contrast to the Hebrew spoken by the majority of Israel's Jewish population. Hebrew is used by the residents only for prayer and religious study, as they believe that Hebrew is a sacred language to be used only for religious purposes. This is the story of the ongoing battle between the old and the new, the past versus the present, this is the everyday life of a city within a city. My grandmother and I had a special bond. We developed a habit that once a week, usually on Mondays, we cleared our schedule and sat down to discuss the photographs I took. We talked the stories behind the photos, the people, even how the weather affected the light in the pictures. At first, photography was something foreign for both of us and with time, we developed a passion for it. We loved our gatherings and anticipated them every week. In early 2014 things changed, we had fewer opportunities for our weekly routine as her health had begun to deteriorate. She received treatments on a weekly basis and eventually had to be under medical supervision and hospitalized. On one of the visits as I sat by her bed, I wanted to ease her mind from the treatments she received and asked if she would like to see a photograph I took the day before. She immediately said yes and was very enthused when I showed her the photograph. We ended up taking and analyzing the photo as we used to, freeing our minds from the hospital room we were in. Neither of us knew that it would be our last time together. After her death, I decided to do a project based on the last photograph she ever saw. This one photo has led me on a journey, photographing the streets of Mea Shearim. Discover The Christians of Jerusalem
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