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Ernest Cole
Ernest Cole

Ernest Cole

Country: South Africa
Birth: 1940 | Death: 1990

Ernest Cole was born in South Africa’s Transvaal in 1940 and died in New York City in 1990. During his life he was known for only one book: House of Bondage – published in 1967. In 2011, the Hasselblad Foundation produced a follow-up: Ernest Cole: Photographer.

Cole’s early work chronicled the horrors of apartheid and in 1966 he fled the Republic of South Africa becoming a ‘banned person’. He was briefly associated with Magnum Photographers and received funding from the Ford Foundation and Time-Life. In North America, he concentrated on street photography in primarily urban settings.

Between 1969 and 1971, Cole spent an extensive amount of time on regular visits to Sweden where he became involved with the Tiofoto collective and exhibited his work. From 1972, Cole’s life fell into disarray and he ceased to work as a photographer, losing control of his archive and negatives in the process. Having experienced periods of homelessness, Cole died aged forty-nine of pancreatic cancer in 1990.

In 2017, more than 60,000 of Cole’s negatives missing for more than forty years were discovered in a Stockholm bank vault. This work is now being examined and catalogued.

Source: Magnum Photos


Ernest Cole (1940–1990)—one of South Africa’s first black photo-journalists—created powerful photographs that revealed to the world what it meant to be black under apartheid. With imaginative daring, courage, and compassion, Cole portrayed the everyday lives of blacks as they negotiated apartheid’s racist laws and oppression. Apartheid, which means “apartness” in Afrikaans (the language of South Africa’s white minority of Dutch descent), was an often brutally enforced legal policy that separated people by race in all aspects of life, within a white supremacist hierarchy of power.

Born in Eersterust, a black freehold township in Pretoria, Cole was forcibly relocated with his family to nearby Mamelodi in the late 1950s. While still a teenager, he began working as a darkroom assistant at Drum, a black lifestyle magazine in Johannesburg. There he mingled with young black South African photographers, journalists, jazz musicians, and leaders of the burgeoning anti-apartheid movement. Inspired by Henri Cartier-Bresson’s photo-essays, Cole embarked on a life mission to produce a book that would awaken the rest of the world to apartheid’s corrosive effects. House of Bondage was published in New York in 1967. Although it was immediately banned in South Africa, contraband copies spurred on the country’s emerging activist photographers.

Cole’s images are hard-hitting and incendiary, yet often subtle and even elegant. He frequently worked clandestinely with a hidden camera to capture scenes he was forbidden to photograph, employing striking perspectives and framing. Many of the prints on view here are displayed for the first time uncropped, as he originally intended, and often accompanied by House of Bondage’s incisive captions.

In 1966 Cole was arrested by the South African police. Fleeing to Europe, he took with him little more than the layouts for his book. He spent the remaining 23 years of his life in painful exile between Sweden and the United States; after 1975 he was often destitute, living on New York City streets and in the subway. In 1990 he died of cancer at the age of 49—one week after Nelson Mandela’s release from prison. Nearly all his possessions were lost; fortunately, he had given some prints to Tio Fotografer, a Swedish photographers’ association, which later donated them to the Hasselblad Foundation. Bringing this remarkable artist’s works to the international stage,

Ernest Cole Photographer commemorates his pioneering efforts to capture the complex truths of day-to-day, lived experiences during harrowing times. Critiquing institutionalized segregation and celebrating human resilience, Cole challenged the status quo, and his work continues to speak eloquently and forcefully to contemporary issues of poverty and racial inequality in the United States and worldwide.

Source: Grey Art Gallery, NYU


 

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Faces of Christianity: A Photographic Journey (2000) and a touring exhibit, explored this religion as a political, a ritual and a spiritual phenomenon. From 2000 to 2002 he worked on Animism. In our world defined by science and technology, the work looked at why irrational rituals make a strong come-back. He abandoned this project on the first anniversary of the September 11 attacks. His book, In Whose Name? The Islamic World after 9/11 (2009), is a seven-year quest within 16 countries : opposed by governments who hunt them mercilessly, the jihadists lose many battles, but are they not winning the war to control the mind of the people, with the "creeping islamisation of all Muslim societies?" From 2008 to 2010 Abbas travelled the world of Buddhism, photographing with the same skeptical eye for his book Les Enfants du lotus, voyage chez les bouddhistes (2011). In 2013, he concluded a similar long-term project on Hinduism with the publication of Gods I've Seen: Travels Among Hindus (2016). Most recently, before his death, Abbas was working on documenting Judaism around the world. Before his death, Abbas was working on documenting Judaism around the world. He died in Paris on 25 April 2018, aged 74. About his photography Abbas wrote: "My photography is a reflection, which comes to life in action and leads to meditation. Spontaneity – the suspended moment – intervenes during action, in the viewfinder. A reflection on the subject precedes it. A meditation on finality follows it, and it is here, during this exalting and fragile moment, that the real photographic writing develops, sequencing the images. For this reason a writer's spirit is necessary to this enterprise. Isn't photography "writing with light"? But with the difference that while the writer possesses his word, the photographer is himself possessed by his photo, by the limit of the real which he must transcend so as not to become its prisoner." Source: Wikipedia Abbas, as he referred to himself professionally, was known for dramatic black-and-white photographs delivered with a point of view, especially in his book Iran Diary: 1971– 2002 (2002), a collection of images and text presented as a sort of journal. When the events that resulted in the overthrow of Shah Mohammed Reza Pahlavi in 1979 began, Abbas supported change, but he soon became disillusioned with Ayatollah Ruhollah Khomeini, who took over the government. “When the revolution started, it was democratic,” The Toronto Star quoted him as saying in 2013. “It was my country, my people and my revolution. Then, slowly, it was being hijacked.” A turning point, he said, was the execution of four generals after a secret trial. He photographed their corpses in a morgue. “Something that we learned,” he said, “is that the extremists always win. That was my main lesson from the revolution. The extremists were prepared to kill, imprison, torture — everything. So they won.” Abbas was born in 1944 in a part of Iran near the Pakistan border. When he was a boy his family relocated to Algeria; he said that growing up during that country’s war of independence sparked his interest in documenting political events. He taught himself to use a camera, and among his earliest jobs was working for the International Olympic Committee at the 1968 Summer Games in Mexico. He would return to Mexico in the mid-1980s, taking pictures throughout the country over three years and producing the 1992 book Return to Mexico: Journeys Beyond the Mask (1992). In the 1970s he worked for the French agencies Sipa and Gamma. Early in that decade he was in Africa, covering the aftermath of the Biafran war in Nigeria and other events. He then found himself back in Iran. “My family is from Iran,” he told Vice in 2015, “but it isn’t as if I felt particularly Iranian back then. But I did feel that things had to change — you can’t just have some shah making all the important decisions for an entire country.” As the situation became more unstable and it became clear to him that the revolutionaries were no better than the regime they were replacing, he faced pressures from friends. “They urged me not to show the revolution’s negative side to the world,” he said. “The violence was supposed to come from the shah, not the protesters. I told them that it was my revolution as well, but I still needed to honor my duty as a journalist — or a historian, if you will.” He left the country in 1980 and did not return for 17 years. The revolution, though, had instilled in him an interest in what people throughout the world were doing in the name of God. “It was obvious after two years that the wave of Islamism was not going to stop at the borders of Iran,” he said in a video interview with The British Journal of Photography in 2009. “It was going much beyond the borders.” There are two ways to think about photography: one is writing with light, and the other is drawing with light. -- Attar Abbas He began by examining that phenomenon, resulting in the book Allah O Akbar: A Journey Through Militant Islam (1994), which recounted his travels through 29 Islamic countries. “When you’ve started with God you might as well stay with him,” he said, explaining why he went on to look at Christianity, paganism, Buddhism and more. It was an examination not of personal faith, he said, but of how faith can be deployed and twisted in other spheres. “What I’m interested in is the political, social, economic, even psychological aspects of religion,” he said, adding, “More and more, nations are defining their identities referring to religion.” If his work often put him in the middle of trouble spots, Abbas was not necessarily interested in images of blood and weaponry. “Most photographers, when they say they’re war photographers, they’re not really war photographers; they’re battle photographers,” he said in the video interview. “War does not limit itself to boom-boom, to the battle itself. Wars are very, very complex phenomenons, because they have a source, and it takes a while to come up, then it happens, and there are consequences. I’m more interested in the why and the afterwards of the wars.” He played down the part of his work that involved putting himself in harm’s way. “They say ‘courage’ — O.K., you have to be courageous,” he said. “But for me courage is a lack of imagination. You cannot imagine that it’s going to happen to you, therefore you go to the battle.”Source: New York Times
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Josh S. Rose is a multidisciplinary artist working across photography, film, and writing. His practice bridges visual and performing arts, with a strong focus on movement, emotion, and the expressive potential of the image. Known for his long-standing collaborations with leading dance companies and performers, Rose brings together authenticity and precise composition—a balance he describes as “technical romanticism.” His work has been commissioned and exhibited internationally, appearing in outlets such as Vogue, at the Super Bowl, in film festivals, and most recently as a large-scale installation for Lincoln Center for the Performing Arts. A sought-after collaborator, he has worked with major artists, cultural institutions, and brands, following a previous career as Chief Creative Officer at Interpublic Group and the founder of Humans Are Social. We asked him a few questions about his life and work.
Interview with Maureen Ruddy Burkhart
Photographer Maureen Ruddy Burkhart brings a quietly attentive and deeply human sensibility to her exploration of the world through images. Shaped by a life immersed in photography, film, and visual storytelling, her work is guided by intuition, observation, and an enduring interest in the emotional undercurrents of everyday life. With a practice rooted in both fine art traditions and documentary awareness, she approaches her subjects with sensitivity, allowing subtle moments to emerge naturally rather than be imposed. Her series Til Death, selected as the Solo Exhibition for February 2025, reflects this long-standing commitment to photography as a space for reflection rather than spectacle. Drawn to moments that exist just outside the expected frame, Burkhart’s images suggest narratives without resolving them, leaving room for ambiguity, humor, and quiet connection. We asked her a few questions about her life and work.
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