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Christophe Jacrot
Christophe Jacrot
Christophe Jacrot

Christophe Jacrot

Country: France
Birth: 1960

In my opinion, there are two ways of capturing the world for a photographer; on the one hand grasping its horror, and on the other sublimating it. I have chosen the second. More specifically, I like the way rain, snow and “bad weather” awaken a feeling of romantic fiction within me, mainly in the big cities. (climatic excesses are another topic). I see these elements as a fabulous ground for photography, an under-used visual universe with a strong evocative power, and with a richness of subtle lights. This universe escapes most of us, since we are too occupied getting undercover. Man becomes a ghostly silhouette wandering and obeying the hazards of rain or of snow, into the eternity of the climate ...

Source: christophejacrot.com

 

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Martín Chambi
Peru
1891 | † 1973
Martín Chambi Jiménez was a Peruvian photographer, originally from southern Peru. He was one of the first major Indigenous Latin American photographers. Recognized for the profound historic and ethnic documentary value of his photographs, he was a prolific portrait photographer in the towns and countryside of the Peruvian Andes. As well as being the leading portrait photographer in Cuzco, Chambi made many landscape photographs, which he sold mainly in the form of postcards, a format he pioneered in Peru. In 1979, New York's Museum of Modern Art held a Chambi retrospective, which later traveled to various locations and inspired other international expositions of his work. Martín Chambi was born into a Quechua-speaking peasant family in one of the poorest regions of Peru, at the end of the nineteenth century. When his father went to work in a Carabaya Province gold mine on a small tributary of the River Inambari, Martin went along. There he had his first contact with photography, learning the rudiments from the photographer of the Santo Domingo Mine near Coaza (owned by the Inca Mining Company of Bradford, Pa). This chance encounter planted the spark that made him seek to support himself as a professional photographer. With that idea in mind, he headed in 1908 to the city of Arequipa, where photography was more developed and where there were established photographers who had taken the time to develop individual photographic styles and impeccable technique. Chambi initially served as an apprentice in the studio of Max T. Vargas, but after nine years set up his own studio in Sicuani in 1917, publishing his first postcards in November of that year. In 1923 he moved to Cuzco and opened a studio there, photographing both society figures and his Indigenous compatriots. During his career, Chambi also traveled the Andes extensively, photographing landscapes, Inca ruins, and local people. Chambi began his work as a photographer as an apprentice to Max T. Vargas in Arequipa, Peru. During this time as an apprentice, Chambi learned different ways of manipulating light for portraits in the studio. His daughter, Julia Chambi, is quoted as saying, "my father was enchanted by light." His studio in Cuzco included a set of blinds and shutters made specifically so that he could alter the natural lighting to best suit his photographs. Furthermore, most of Chambi's photos of Indigenous people were taken outside so that he could use only natural lighting. Chambi produced a variety of works over his career as a photographer. Within the studio, he took many portraits of both wealthy and elite members of society, as well as the Indigenous people; he also took many self-portraits. Chambi is well-known for his work in documenting the Indigenous culture, including Machu-Picchu and other ruins. In a magazine interview in 1936, he is quoted saying "in my archive I have more than two hundred photographs of diverse aspects of the Quechua culture." He took pictures of ruins and architecture, but also tried to capture the events of everyday life. With regard to Chambi's diverse work, Jorge Heredia once said, "He has been the photographer of whites who seek after his images, but also of Indians and Mestizos." In addition to taking photographs for individual commissions or for his own personal interests, Chambi also used his photographs in other publications. One such publication was the use of his photographs in postcards. The other main use for his photographs was in a weekly Argentine newspaper called La Nación ("The Nation") where he contributed photographs of artists, writers, and any other assignments he was commissioned to do. Chambi traveled to Chile to exhibit some of his artworks and used his artistic skills to allow the audience to understand how the photographer prioritized the Indigenous outcome that relates to the Peruvians and the Chileans. There were some arguments that the two countries disagreed with each other when involving the differences of race, indigeneity, and civilization. The photographer managed to redevelop the process through his artwork, letting the viewers and art critics to understand these types of political issues that concern the Chileans and the Peruvians. The Peruvians were able to accept Indigenous people from various countries, but the Chileans did not accept them because of the 'pacification' campaigns of the late 19th century. The Mapuche leaders discuss educational benefits; however, they were dealing with some problems with governmental authorities that involves Chile and Peru. Chambi was determined to debunk racial stereotypes, but often up reinforcing them. El Sol, La Nacion, and other news critics prioritize the photographer's artwork because it would enable them to discuss national boundaries and open up ideological debate. Eighty-eight images by Peruvian photographer Martin Chambi have been added to the archives of the famous Instituto Moreira Salles (IMS) in Brazil. It gives the public an opportunity to discover one of the first major, indigenous Latin American photographers. Face Andina features nearly 90 photographs and 23 postcards of studio portraits and the urban and rural landscapes of Cuzco, Arequipa and Puno.Source: Wikipedia
Tebani Slade
Australia
1966
Tebani Slade is a fine art, street and documentary photographer based between Australia and Barcelona. Her approach to photography involves storytelling and seeking the truth in her observations. She prefers to venture to unfamiliar destinations with an open mind, devoid of preconceived notions or generic perspectives. Armed only with her camera, Tebani allows events to unfold naturally, following the path that each location leads her on. A former graduate of the Queensland College of Art, Australia she also holds a Master of Distinction with the NZIPP (New Zealand Institute of Professional Photography). She has received recognition and awards for her photography, which has been exhibited both nationally and internationally. Her work has been showcased in group exhibitions such as Women Street Photographers in Kuala Lumpur and the Indian Photo Festival, as well as the Women Street Photographers annual exhibition in New York and the MIA Photo Fair in Milan. She was a finalist in the Australian Head On Photo Awards 2021 and 2022 and took first place in the 2022 Australian Mono Awards. In 2023 she was a finalist in the Mullins Conceptual Photography Prize and was awarded Australian Documentary Photography of the Year with the NZIPP. Her work has been featured in numerous publications including Australian Photography Magazine, Aust Capture Magazine, Aust Commercial Photography, Black & White Photography (UK edition), B&W (US edition), Nikon UK, The Guardian Australia, Loud & Luminous Book 2020 (a Celebration of Australian Women Photographers).
Janne Korkko
Photography means more to me than just doing it: it is as important as breathing and living. I switched in documentary shooting 10 years ago. Image has always been an important form of narrative but I wanted it to show the touch of life and humanity that define my ideas. Socially important and difficult topics that are approachable make me work. I feel I have a mission. I am proud and humbled as well as grateful. Things that have touched me, touched them, too. That is the stories, the interaction with people that developed to the eye to see. Night River We need to understand where we are and how we got here. Once we are clear on these issues we can move forward... (Thomas Berry) Rivers have river rights as well as humans have human rights. People, communities, environments, and nature have deep interrelated connection. A connection that is more complex than an ownership of land, a fishing permit, a cottage on the riverside, or a beautiful sundown on the opposite shore of the river. The name of the river in these photos is Iijoki. The name comes from an ancient word of Sami ('iddja', 'ijje'), which means 'night'. So, the name of this river is Night. Night-River flows through Yli-Ii, the riverside village, which belongs now to bigger city of Oulu. It means that there are no public services any more. The village is disappearing. Night-River is full of songs of memories, and its riverbanks are full of people with these memories. Some of them are sacred, silenced, or even untold. Usually it seems that nobody wants to remember the song of the unforgotten village - and the blocked river. But some of the songs are still alive, or they are waking up through the people, who are starting to re-member the song of the wild, free-flowing river. The landscape of the village, and the diversity and ecology of native nature, changed totally during the 1960s, when the river was dammed - and there were built many hydroelectric power-plants in it. The damming of the river was one of the biggest eco catastrophes in the area of North Finland. But it was also catastrophic for the whole society of the village and its families in many - maybe still unidentified and unconscious - ways. Nowadays the eco catastrophes is still going strong - in clearcutting and swamp ditching. But the second longest river in Finland - with its 150 rapids - is still alive under all the constructions, destructions of riverbeds, and hydroelectric dams. It lives also in peoples' minds and bodies, in their eyes and destinies, and maybe in their most hidden memories. It is singing its unique song. "Virpi Alise Koskela"
Thomas Jorion
France
1976
Thomas Jorion (b. 1976, lives in Paris) photographs urban ruins and condemned buildings, spaces that no longer serve the purposes for which they were built. His work explores the built environment in a state of entropy, inviting viewers to reflect on the relationship between the material and the temporal.My work is based on our perception of time, how it passes and especially its lack of linearity. Some places seem frozen as time passes by. While our society is developing and changing very rapidly, these places are submitted to a distorted passing of time. They seem to be lifeless or in a waking state, although in reality they have their own link with time. I travel the world with one idea in mind, to find and show timeless islands. I choose to enter closed and abandoned places formerly alive, and often places of leisure or prestige to capture and share them. My fascination for the esthetic of abandoned places is the extension of an older tradition. The Romantics enjoyed strolling amidst the ruins of long lost civilizations. Centuries earlier, painters such as François de Nomé (1592 – 1623), Giovanni Battista Piranesi (1720-1778) and Hubert Robert (1733 – 1808) dedicated part of their work to these forgotten places. Somehow my photos are part of this process. The existence of timeless islands stems from a variety of contemporary phenomena. Though each of these islands has a particular origin depending on its location, all eventually evoke the disappearance of men. In Japan, the line between leisure and consumption is often blurry. Leisure activities that are deemed old-fashioned are disposed of – similar to those handkerchiefs, the “nuigishi,” given out for free on the streets by pretty young ladies. An example of this occurence (occurrence – deux R) is the three-storied, 108-lane bowling alley in a Tokyo suburb. Being out of use for some time, it soon is to be demolished. The expansion of new forms of leisure activities has also led to a booming hotel industry. Better and cheaper flight connections and the growing mobility of global citizens made the world a village, with every destination easy to reach. The province of Izu, which used to be a popular summer destination for the Japanese, is now competing with international destinations as in China or Korea. Hotel complexes or amusement parks now open for business or shut their gates according to short-lived trends in the tourism industry. In America the consequences of the economic crisis have been more disastrous than anyone could hardly have imagined. In the vast landscape of the United States, the possibility to build on new land is considered limitless. The habit of constructing new buildings instead of renovating old ones has proven rather catastrophic for the country. The dramatic consequences can be seen in cities such as Detroit MI, where the “white flag” phenomenon has made matters even worse. Other cities, such as Memphis, TN, or Bridgeport, CT have followed suit. Those cities’ entire cultural and social identities have decayed into ruin. The first places to have become useless for society were theaters, movie theaters, sport centers, schools and churches. Health care institutions, public housing, and judicial systems suffered, too… The failure of American Utopias, photographed by Joel Sternfeld in the late 70s, was already heralding deeper phenomena observed today. On the old continent, the reasons are multiple and the consequences are often the same. Struck by a major structural transformation from industrial to post-modern societies many countries had to turn away from their heavy industry. Gigantic textile factories in Northern Italy have completely disappeared, even sumptuous villas of industrialists were forsaken and left to decay. Twenty years after the reunification this development can also be seen in Germany, where factories became completely unsuitable for the global economy and whole regions became deserted due to migration. There is no denying that these abandoned places now cover all continents and in the name of the profit motive tends to amplify this phenomenon. As for my photographic practice, I wish to conserve the rawness of the places that I observe. This represents a challenge. The frame must be arranged in accordance with the layout of the space and the available light. For me, this reinforces the immaculate and timeless aspect of the place. My use of a large format camera allows me to make sharp and detailed images that contain a variety of focal points, textures, and depths. Capturing the richness of such pictures takes much time, which in turn reduces the number of photographs I can take. The choice of color film is important because it anchors the place within the present moment and allows for a faithful rendering of things seen. This eliminates the austere quality of certain spaces. For example, in the Piedmont theater, the blue, yellow, and brown are muted and soft colors, but they correspond well together to reveal a new beauty. Source: www.thomasjorion.com
Roman Vishniac
Russia/United States
1897 | † 1990
Roman Vishniac was a Russian-American photographer, best known for capturing on film the culture of Jews in Central and Eastern Europe before the Holocaust. A major archive of his work was housed at the International Center of Photography until 2018, when Vishniac's daughter, Mara Vishniac Kohn, donated it to The Magnes Collection of Jewish Art and Life at the University of California, Berkeley. Vishniac was a versatile photographer, an accomplished biologist, an art collector and teacher of art history. He also made significant scientific contributions to photomicroscopy and time-lapse photography. Vishniac was very interested in history, especially that of his ancestors, and strongly attached to his Jewish roots; he was a Zionist later in life. Roman Vishniac won international acclaim for his photos of shtetlach and Jewish ghettos, celebrity portraits, and microscopic biology. His book A Vanished World, published in 1983, made him famous and is one of the most detailed pictorial documentations of Jewish culture in Eastern Europe in the 1930s. Vishniac was also remembered for his humanism and respect for life, sentiments that can be seen in all aspects of his work. In 2013, Vishniac's daughter Mara (Vishniac) Kohn donated to the International Center of Photography the images and accompanying documents comprising ICP's Roman Vishniac Rediscovered travelling exhibition. In October, 2018, Kohn donated the Vishniac archive of an estimated 30,000 items, including photo negatives, prints, documents and other memorabilia that had been housed at ICP to the Magnes Collection of Jewish Art and Life, a unit of the University of California at Berkeley's library system.Source: Wikipedia As the Nazis rose to power in Berlin, Vishniac photographed the ominous changes in the city and also worked to document Germany-Jewish relief and social service organizations. In 1935, the American Jewish Joint Distribution Committee (AJDC) hired Vishniac to travel to Eastern Europe and take photographs documenting Jewish poverty and relief efforts to be used in its fundraising campaigns. In 1939, Vishniac pursued other AJDC assignments in Western Europe and worked as a freelance photographer there. After the German invasion of France, he was arrested and sent to an internment camp. With help from the AJDC and the remainder of his family’s resources, he secured the release and immigrated with his wife and two children to the United States via Portugal in December 1940. They settled in New York, where Vishniac worked as a photographer, making portraits and documenting Jewish refugees and American-Jewish community life. In 1947, Vishniac returned to Europe to document the aftermath of the war and the plight of refugees and those living in displaced persons camps. Back in the United States, Vishniac continued his work as photographer and scientist and became a pioneer in the new field of photomicroscopy. Vishniac’s photographs of Jewish life in prewar Eastern Europe gained renown in the aftermath of the Holocaust and were used to illustrate numerous books. Many people today are familiar with his work from his book A Vanished World (1983). However, the public saw only a small fraction of Vishniac’s work before his daughter, Mara Vishniac Kohn, entrusted his images to ICP and the Museum. This project makes them available to the public at large in hopes of learning more about the subjects of his photographs.Source: Unites States Holocaust Memorial Museum As an amateur photographer, Roman Vishniac took to the streets with his camera throughout the 1920s and ’30s, offering an astute, often humorous visual commentary on his adopted city and experimenting with new and modern approaches to framing and composition. Documenting the rise of Nazi power, he focused his lens on the signs of oppression and doom that soon formed the backdrop of his Berlin street photography. From 1935 to 1938, while living in Berlin and working as a biologist and science photographer, he was commissioned by the American Jewish Joint Distribution Committee (JDC), then the world’s largest Jewish relief organization, to photograph impoverished Jewish communities in Central and Eastern Europe. On New Year’s Eve, 1940, he arrived in New York and soon opened a portrait studio. At the same time, he began documenting American Jewish communal and immigrant life and established himself as a pioneer in the field of photomicroscopy. In 1947, Vishniac returned to Europe and documented Jewish displaced persons camps and the ruins of Berlin. During this time, he also recorded the efforts of Holocaust survivors to rebuild their lives and the work of the JDC and other Jewish relief organizations in providing them with aid and emigration assistance.Source: International Center of Photography
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