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Enter AAP Magazine 54 Nature: Landscape, Wildlife, Flora & Fauna
Enter AAP Magazine 54 Nature: Landscape, Wildlife, Flora & Fauna
 Synchrodogs
 Synchrodogs
 Synchrodogs

Synchrodogs

Country: Ukraine

Synchrodogs is a duo of photographers and art directors from Ukraine - Tania Shcheglova (b.1989) and Roman Noven (b.1984) working together since 2008.

Tania graduated from Information technology department of Ivano-Frankivsk national technical university of oil and gas in 2011, Roman graduated from Lutsk National Technical University in 2006. Both photographers are self-taught, currently residing in Ukraine. Artistic duo is represented by Stieglitz19 gallery in Antwerpen and Galleri Urbane in Dallas.

Synchrodogs were shortlisted for PinchukArtCentre Prize in 2013 (Kyiv, Ukraine), won FOAM Construct 2012 competition held by FOAM magazine (Netherlands), won First Prize in nomination ‘Art Photography’, Photographer of The Year competition in Ukraine, and Best Fine Art Photographer Title in Vogue Talent competition (Milano, Italy), Best portfolio prize in Weitsprung n5 (Hamburg, Germany) in 2016, shortlisted for Palm* Photo Prize 2019, became winners of Feature Shoot Emerging Photography award and finalists of LensCulture Visual Storytelling Award in 2019. They also became one of winners of PH Museum Photography Grant Prize in 2021.

https://phmuseum.com/ During 2010-2021 had solo shows in Chicago, London, Barcelona, Milano, Krakow, Venice, Amsterdam, Antwerpen, Riga, solo exhibition in Dallas Contemporary museum in 2015. Synchrodogs took part in numerous group exhibitions in galleries and museums like Benaki Museum (Athens), Boston Museum of Fine Arts, Guy Hepner gallery (New York), Palais de Tokyo (Paris), Somos Gallery (Berlin), The Annenberg Space for Photography (Los Angeles), ArtPrize Hub (Grand Rapids, Michigan), Galerie Blanc (Montréal) etc.

Their artworks were published in many magazines like Esquire, Numero, The Wall Street Journal, Purple Fashion, Vogue, Harper's Bazaar, L’Officiel, Odda, Liberation magazine, Sueddeutsche Zeitung, Vice, Metal, TUSH, Dust, Vision, Another, Oyster, Duel, Jalouse, shot Femen activists for Dazed and Confused, published on the covers of The British Journal of Photography (UK), Vogue (Ukraine), Stylist (France), Impression (USA), TUSH, Neon, Zeit Campus magazine (Germany), S magazine, shot Mark Zuckerberg for Afisha magazine cover (Russia) etc.

In 2013 Synchrodogs published their first big monograph called Byzantine with Norwegian publisher Editions du Lic.

In 2020 Synchrodogs’ second book Fashion Eye of Ukraine was published by Louis Vuitton.

Artist Statement
Synchrodogs work explores the everlasting tension between man and nature, with images of raw, animalistic beauty, which also manage to come across as awkwardly sophisticated. Discovering how far people managed to intrude into the territories that were meant to be wild, they work together in an intimate synchronized choreography, sharing the same aesthetic and ideas acquired through a self-made meditation technique that takes place on the verge between sleep and wakefulness. Observing the new ways the Earth begins to look as a result of human interventions into the environmental processes, their work balances between the real and imagined, drawing the viewer into an unconscious, wild and dream-like world. Working on personal projects artistic duo travels for thousands of miles to find desolate places and explore the unknown, re-creating their visions and aiming to inspire people live a decent life full of respect and responsibility for Planet Earth.
 

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More Great Photographers To Discover

Rémi Chapeaublanc
Self-taught photographer, Rémi Chapeaublanc was destined for a scientific career in bioinformatics. He continued to use the Cartesian approach from this training adding a sensitive, people-centred dimension the day he decided to be a photographer. For his series Gods & Beasts (2011), he crossed Europe and Asia reaching Mongolia. Inside the yurt or outside, at nightfall, he produced portraits of Kazakh nomadic herders and their animals without ever resorting to retouching, despite working in digital. For this most recent series The Last Tsaatan, Rémi Chapeaublanc has chosen to portray a nomadic people again: the Tsaatans, sharing their everyday life, happiness and desire to transmit their skills. About Gods & Beasts A solitary voyage through Europe and Asia, led Rémi Chapeaublanc to Mongolia. The discovery of this country, where Man has not yet desecrated Nature, fed his thinking to create the photographic series Gods & Beasts. In these lands, men and animals depend on ancestral ties that are both sacred and necessary. It is an archaic and visceral relationship in which equivocal domination games are put into questioning. Which are the gods, and which are the beasts? Or rather to whom are they the Gods and for whom are they Beasts? Gods & Beasts consists of raw portraits. While there is an ambiguous hierarchy between men and animals, this series - created outside of a studio, in the original environment - overcomes this cultural order. This work of bringing into the light these relationships - in an almost ceremonial manner - places these Gods and Beasts for once on equal footing. The viewer is thus left the sole judge of the boundary between animal and divine. About The Last Tsaatan What will become of the Tsaatan people? In 2011, Rémi Chapeaublanc set off to find the Tsaatan people, nomadic reindeer herders, straddling the border of Northern Mongolia. Amounting to no more than 282 people in the world, this tribe's way of life has been disrupted by the transformation of its ancestral land into a national park. Hunting, passage and woodcutting are now prohibited there; total bans contradict their centuries-old traditions. Since his first encounter, Rémi Chapeaublanc has continued to go back there, sharing their customs and everyday life for several weeks at a time. With this new photo series, he raises concerns about the future of the Tsaatan people, dealing with the tide of modernity in Mongolia, each year distancing them a little further from their traditional way of life. If the tribe accepts and even laughs at technological progress, it flatly rejects urban life, and opinion is divided regarding tourism. Their life in the Taiga represented absolute freedom. Now it is complex and in particular threatened. Both humane and engaged, this series of photographs is nevertheless graphic with a particularly aesthetical and simple approach. This medium format work, produced traditionally with black and white film and then digitally enhanced, demonstrates the artist's desire to adapt their anachronistic way of life. Rémi Chapeaublanc, who befriended a number of them, now takes the public to task asking: what will be left of the Tsaatan people?
Angelika Kollin
Estonia
1976
Angelika Kollin is a 44 year old Estonian photographer currently based in Tampa, Florida. She is self-taught and engages with her passion for photography and art as a tool of exploration of interhuman connections, intimacy, and/or the absence of such. Angelika has spent the last 8 years living in African countries (Ghana, Namibia, South Africa), where she explored the same topic in a variety of different cultures and economic conditions. More and more it strengthens her belief that despite many circumstances in life, the one thing that shapes us the most is our relationship with our parents. Through intense artistic evolution she has arrived at her current and ongoing project You Are My Mother/Father. Statement: My main project for the year 2020 became You are my Mother that subsequently expanded into You are my Father. As the covid pandemic rolled over the world, many of us found ourself going back to basics and spending more times with our families. I started photographing my project in April, while we were still in complete lockdown in Cape Town,South Africa. Initially I only wanted to document an act of acceptance and joining I witnessed between a mother and her adult daughter. Afterwards I continued to explore same "story" in other mother/child connections, examining the impact it has on my own family life and on my audience. There is no groundbreaking story occurring in my project, and yet, at least for myself, I am learning to understand the significance and value of connection to our family and how it shapes us for the rest of our life.
Attar Abbas
Iran/France
1944 | † 2018
Attar Abbas, better known as Abbas, was an Iranian photographer known for his photojournalism in Biafra, Vietnam and South Africa in the 1970s, and for his extensive essays on religions in later years. He was a member of Sipa Press from 1971 to 1973, a member of Gamma from 1974 to 1980, and joined Magnum Photos in 1981. Attar, an Iranian transplanted to Paris, dedicated his photographic work to the political and social coverage of the developing southern nations. Since 1970, his major works have been published in world magazines and include wars and revolutions in Biafra, Bangladesh, Ulster, Vietnam, the Middle East, Chile, Cuba, and South Africa with an essay on apartheid. From 1978 to 1980, he photographed the revolution in Iran, and returned in 1997 after a 17-year voluntary exile. His book Iran Diary: 1971– 2002 (2002) is a critical interpretation of its history, photographed and written as a personal diary. From 1983 to 1986, he travelled throughout Mexico, photographing the country as if he were writing a novel. An exhibition and a book, Return to Mexico: Journeys Beyond the Mask (1992), which includes his travel diaries, helped him define his aesthetics in photography. From 1987 to 1994, he photographed the resurgence of Islam from the Xinjiang to Morocco. His book and exhibition Allah O Akbar, a journey through militant Islam (1994) exposes the internal tensions within Muslim societies, torn between a mythical past and a desire for modernization and democracy. The book drew additional attention after the September 11 attacks in 2001. The choice was to think of oneself either as a photojournalist or an artist. It wasn’t out of humility that I called myself a photojournalist, but arrogance. I thought photojournalism was superior. -- Attar Abbas When the year 2000 became a landmark in the universal calendar, Christianity was the symbol of the strength of Western civilization. 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. 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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
Randall Romano
Canada
1957
Randall has been making photographs for over 45 years, initially in the nature/landscape genre, eventually evolving to run a commercial photography business focused on interior and exterior architectural clients. Since 2015, after closing the business, he focused solely on photographing subjects and projects that are of personal interest. These consist largely of street and documentary subjects. He has also been active in lecturing about photography, to a wide variety of Ontario camera groups. These presentations sought to stir up and challenge traditional notions on photography, bringing to light the work and importance of master photographers. A recent book publication: Reaching a Higher Level in Photography (2023) has come out of these presentations. I believe the camera’s strength is its ability to capture fleeting moments, to stop time and create a sense of curiosity in the viewer. If a still image is to be successful it has to illustrate something missed and something fleeting. Chasing this fleeting moment of uniqueness allows me to better saviour life. A father of four children, Randall and his wife Catherine live on a rural property near Peterborough, Ontario, Canada. Statement Photography represents much more to me than only exploring the world. It is the ability to capture a moment of time, to rip a unique page from the book of life. Photographs at their best tell a story or reveal a penetrating statement, not only through an individual picture but also through groups of photographs. The camera provides a means to document and freeze a passing juncture, perhaps capturing an important instant, a blink of vision that without the camera would be gone forever. The simple act of making a photograph encourages the photographer to stop and carefully look at the complexity of life. This uncomplicated act opens up details of the world lost to others. At its true essence, the camera is a persistent companion documenting a unique view of the world and travelling along through our life journeys. The techniques I use to capture these moments of life and narratives are not based on technological prowess, because to me the camera is only a tool to be harnessed. Photographs reflect and document the real world and are a contemplation of things as they are. Technology is only a means to capture this reality. The ultimate success of the process is the strength and validity of the final product, and the need it creates in the viewer to linger and explore. Winner AAP Magazine #30 Shadows
Imed Kolli
France/Algeria
1995
Imed Kolli is a 24-year-old photographer based in Algeria. By the time I was 16, my real eduction came from observing what is happening around me and observing that richness don't comes without struggle, and I was looking for a way to translate what I was seeing through my eyes and photography became my voice in this very big confusing world. I started to realize that photography has the power to change prescriptive on life and surprise people with something they don't usually see and sometimes they don't have any idea existed, and it began to push my life in such dramatic direction towards telling the larger story of what it means to be a human, so I bought my first camera , and that was the beginning. To say that my work is evocative would be something of an understatement. Specializing in harrowing, monochrome photos of people living on the fringes of society. I have been doing photography for the last 7 years, I specialized in street documentation photography toward telling the larger story of what it means to be a human and capturing the human condition. In the last 5 years, I had what you would call much a formal eduction by getting my Bachelor degree majoring photography at the highest institute of perfuming arts and audio visuals here in Algeria, I also had the chance to follow my main passion by continuing my master of fine art online degree program at the Academy of Art University in San-Fransisco. My passion for photography has actually never been stronger than it is today and it's 6 years that I've been making pictures that I've involved in visual storytelling. Most of what I know about the world has come through this medium, through practicing it through, learning about it. I've often said that photography is sort of like a condition that you catch and I caught it when I was 18 years old within about three months of learning about photography and I would say that today 7 years later that condition has never been more severe. During years I became obsessed with the idea of combining photography and documenting the human condition and that maybe that could be a way to bring these theories to the audience and perhaps get to learn and tell about the stories that need to be tell. My practice has always been predicated on international work mostly documenting work, documenting the human condition, but I've also done probably the largest project of my career so far ETERNAL FACES was obviously a domestic project, I spent 3 years on that and actually even since that project, I've continued to look at the issue of aging more so through film and multimedia and as time goes on and this is kind of connected to the question about my passion for photography. I feel like my repertoire for the kinds of stories that I want to do, the kinds of issues that I'm interested in are actually expanding, they're not narrowing, so I'm much more open to working on stories that in the past I might have considered you know softer or irrelevant. I'm talking about the world that is grinding out a lot of a critical issues that humanity is facing today, social issues political issues resource, issues you know climate change, how to deal with a permanent underclass of homelessness, I believe there's so many issues in the world that are critically important to look at. Statement This work is being classified as a Street-Portrait Photography which could actually offer a new way of prescriptive of people's portraits in black and white. I tried to reach the authenticity of people who had contracted the bitterness or resentfulness through their lives. The idea comes from street photography and how to shoot homeless, poor people in a beautiful manner from basic. It was all about dramatic situations and the spirituality of portraiture. To me, the most important characteristic was having a sharp eye and being aware of the environment around me. This means looking out for, not just colors, shapes, lights, shadows and so on, but observing my subjects and how they appear and act as well. I exposed the hardships and poor conditions of life of the deprived people through face expression. I did this in an attempt to assuage these problems. Vividly I wanted to expose the realities of squalid living and misery faced by homelessness every day. Harrowing street-portraits photography combined with emotion storytelling, were intended to engage and inform the audience and exhort them to act. What I accomplished by taking these photographs from the streets was to inform the world, How people are suffering every day. I wanted to show the life of these people lived, I had experimented with illustrations that dramatized the devastating human cost of the emotional expressions. I realized finally that only photographs seemed to capture the reality with sufficient resolution to change hearts. The singular emphasis in others on subjects, divested of a story, is all the more remarkable for this reason. In this project, I emphasized the reflective mode over the nature of my body of work envisaging,.The images chosen for The -Eternal Faces- did privilege the inventorial, world of observation and artistic classification as it reflects reality, with the objects taken out of context. There is no doubt that my body of work has profoundly shifted the way that we perceive these people in reality, the sensual appeal of reflection outcome intents in the real world has proved irresistible to photographers including my project Eternal Faces. Beginning with the intent to reflect these people's realities and finding expression in practitioners of widely differing outlooks and goals. Photographing these kind of subjects acquire an aura by being taken from their casual, often overlooked, position and put under intense scrutiny. The outcome intent tool which should look upon my project dispassionately is capable of creating images, filtered through the imagination, which compellingly engages the viewer's imagination and emotions. It wasn't empathy, It wasn't sympathy, it was more of a forced, intrinsic, and integral self-reflection. What I did is photograph emotions, I was photographing the initial moment when I laid eyes on the human being beautiful face shape that reflects the whole story of what it means to be broke, Injured, homeless, beggar and poor underprivileged and sometimes even hopeless. I gave with the often willing and knowing collaboration of my subjects, a metonymic typology of people who lived in dark side of society, representing for us the poor, homelessness, the other half. I was after the general truth of a general category, and the finer truths of individuals necessarily caught my inspiration to pick up this precise subject matter to photograph. The center of each picture was the subject matter: a person and his or her experience at that moment in time. To me and many other progressives, the rock bottom status added them from personal contact with the impoverished even when Christianity and the Social Gospel created a burden to extent charity to the disfranchised and discarded in society. I came imbuing them with the iconic soul of humanity and left almost engaging a subject in eyes contact. All of my photographs with human subjects refer to not where the subject is located, but the person before the lens and how did I visualize their emotions and feelings in a humanitarian neutral way. My images are intended to resonate with the viewer on a spiritual and human level and I try to pack in the metaphysical…attributes which tell their own story. I try to provoke an imaginative and intelligent response from the viewer with a purely visual reference.
Charles Marville
France
1813 | † 1879
Charles Marville, the pseudonym of Charles François Bossu (Paris 17 July 1813 - 1 June 1879 Paris), was a French photographer, who mainly photographed architecture, landscapes and the urban environment. He used both paper and glass negatives. He is most well known for taking pictures of ancient Parisian quarters before they were destroyed and rebuilt under "Haussmannization", Baron Haussmann's new plan for modernization of Paris. In 1862, he was named official photographer of Paris. Marville's past was largely a mystery until Sarah Kennel of the National Gallery of Art and independent researcher Daniel Catan discovered that Marville's given name was Charles-François Bossu. That newly-found association allowed them to discover a variety of biographical information, including photographs of his family, that had been considered lost to time. Bossu was born in 1813 in Paris. Coming from an "established" Paris family, he trained as a painter, illustrator and engraver. He assumed the pseudonym Charles Marville around 1832, and began working in his field. After 17 years, as an illustrator, he took up photography around 1850. He had no family, but a long-time companion was included in his will. He died in 1879 in Paris.Source: Wikipedia Charles Marville was commissioned by the city of Paris to document both the picturesque, medieval streets of old Paris and the broad boulevards and grand public structures that Baron Georges-Eugène Haussmann built in their place for Emperor Napoleon III. Marville achieved moderate success as an illustrator of books and magazines early in his career. It was not until 1850 that he shifted course and took up photography - a medium that had been introduced just 11 years earlier. His poetic urban views, detailed architectural studies, and picturesque landscapes quickly garnered praise. Although he made photographs throughout France, Germany, and Italy, it was his native city - especially its monuments, churches, bridges, and gardens - that provided the artist with his greatest and most enduring source of inspiration. By the end of the 1850s, Marville had established a reputation as an accomplished and versatile photographer. From 1862, as the official photographer for the city of Paris, he documented aspects of the radical modernization program that had been launched by Emperor Napoleon III and his chief urban planner, Baron Georges-Eugène Haussmann. In this capacity, Marville photographed the city’s oldest quarters, and especially the narrow, winding streets slated for demolition. Even as he recorded the disappearance of Old Paris, Marville turned his camera on the new city that had begun to emerge. Many of his photographs celebrate its glamour and comforts, while other views of the city’s desolate outskirts attest to the unsettling social and physical changes wrought by rapid modernization. Haussmann not only redrew the map of Paris, he transformed the urban experience by commissioning and installing tens of thousands of pieces of street furniture, kiosks, Morris columns for posting advertisements, pissoirs, garden gates, and, above all, some twenty thousand gas lamps. By the time he stepped down as prefect in 1870, Paris was no longer a place where residents dared to go out at night only if accompanied by armed men carrying lanterns. Taken as a whole, Marville’s photographs of Paris stand as one of the earliest and most powerful explorations of urban transformation on a grand scale.Source: Howard Greenberg Gallery
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