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Benjamin Dimmitt
Photo by Mary Domowicz
Benjamin Dimmitt
Benjamin Dimmitt

Benjamin Dimmitt

Country: United States

Benjamin Dimmitt photographs wetlands and forests using film and a medium format camera. He uses his camera to investigate interdependence, competition, survival and mortality in the natural world.

Benjamin was born and raised on the Gulf Coast of Florida. He graduated from Eckerd College in St. Petersburg, FL and also studied at the International Center of Photography in NYC, NY, Santa Fe Photographic Workshop in Santa Fe, NM, Santa Reparata Graphic Arts Centre in Florence, Italy and City and Guild Arts School in London, England.

He moved to New York City after college and held an adjunct professor position at the International Center of Photography from 2001-2013. He now lives and works in Asheville, NC and teaches workshops throughout the Southeast. Benjamin's photographs have been exhibited at Museum of Fine Arts, Houston, TX, School of International Center of Photography, NYC, NY, American Academy of Arts & Letters, NYC, NY, Ogden Museum of Southern Art, New Orleans, LA, Griffin Museum, Boston, MA, Florida Museum of Photographic Arts, Tampa, FL, Center for Fine Art Photography, Ft. Collins, CO and Midtown Y Photography Gallery, NYC, NY. In November, 2019, his work will be included in a three person climate change exhibit at Southeast Museum of Photography in Daytona Beach, FL.

His work is represented by Clayton Galleries in Tampa, FL and is in the collection of the Museum of Fine Arts, Houston, the American Academy of Arts and Letters, the Florida Museum of Photographic Arts and Eckerd College among many others. Ain't Bad, Architectural Digest, Black & White, Don't Take Pictures, Lenscratch, Oxford American, Orion, Photo District News, The New Yorker Photo Booth and others have featured Benjamin's photographs.

He was a finalist in Photolucida's Critical Mass Award in 2014, 2017 and 2018 and in New Orleans Photo Alliance's Clarence John Laughlin Award in 2014 and 2015.

An Unflinching Look
The Chassahowitzka National Wildlife Refuge is a very fragile, spring-fed estuary on Florida's Gulf Coast, north of Tampa. I was overwhelmed by its lush, primeval beauty on my first visit over 30 years ago and have photographed there extensively since 2004. The dense palm hammocks and hardwood forests were festooned with ferns and orchids and the fresh water creeks were a clear azure. There are other similar estuaries nearby but the Chassahowitzka River and the surrounding wetlands are protected as part of the federal National Wildlife Refuge system and the river itself is designated as an Outstanding Florida Water.

Unfortunately, saltwater began creeping up into the spring creeks around 2011. Rising sea levels due to climate change are the primary cause. However, the saltwater intrusion was accelerated when the state water commissioners, appointed by climate change denier and former governor Rick Scott, determined that the wetlands could survive with less fresh water. This new minimum flow policy would allow the state to increase the pumping of fresh water for large-scale inland developments and agricultural interests. The drawdown of fresh water for these lobbyists has taken fresh water away from the aquifer that feeds Chassahowitzka's springs and many others nearby. As the fresh water flow in the estuaries decreased, saltwater advanced upstream and took its place. What had been verdant, semi-tropical forest is now mostly an open plain of grasses relieved by palms and dying hardwood trees. Sabal palms are the most salt tolerant trees in this ecosystem and are the last to expire. This is a widespread phenomenon, occurring all along the Big Bend section of the Gulf coast of Florida.

In 2014, I began to photograph in the salt-damaged sawgrass savannas and spring creeks there as a way of reckoning with the ecosystem loss and of understanding what has become of my native Florida. I have narrowed my focus to a small, remote area that I know and love. My intention in bearing witness to this loss has been to portray the ruined landscape with respect, nuance and beauty. To document the progress of the saltwater intrusion, I have re-photographed landscapes that I first photographed as much as 30 years ago.

This ruin is the fate of estuaries around the world as sea levels rise. With increasingly fierce storms and extensive flooding along coastal areas, we are reminded that climate change is a certainty and a priority.
 

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More Great Photographers To Discover

Arnaud Gaertner
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Born in 1966 in Nancy, France. Gaertner moved to Pennsylvania, US at the age of 3-6 (learned arnaud gaertnerto drink milk at school and sing the national anthem, never stopped!). He then spent 5 years in Rio de Janeiro, Brazil from age 10 to 16. Gaertner then travelled all over South America. He moved to Belgium for two years at the age of 16 and spent the next 12 years in in France. He took thousands of photos while traveling in North America, Asia Pacific, Europe, and the Middle East. He has resided in the Bay Area since 2012 with his wife Marine and their four sons. Gaertner is an explorer of California and its wonders.Series “In the middle of nowhere”, 2014In the middle of the Back Rock Desert, Nevada. In that Middle of Nowhere, 70 000 people camp in total autonomy for one week on a 30 million old dried lake, and on the main square, dozens, hundreds of art pieces, static or moving, are there, subject to the weather conditions: extreme heat, wind, dust storm. Most of the wooden art pieces are burned by the end of the week. As we speak all these moments are gone, people have left, art pieces returned into ashes, and I am glad these ephemeral moments are still alive through my photographs. This series is about the Ephemeral nature and Mystical dimension of the American desert.Artist statementBy 16 years of age, I had already visited more than 30 countries and had lived abroad, away from my home country France, for close to10 years in the United States, Brazil and Belgium. This decade opened my eyes to the diversity of the world, seen through its landscapes, people, cultures, sounds and tastes. I love people. I love getting to know others better. I love trying to understand who people are and what it is that makes them who they are. I made my first pictures when my Dad let me borrow his old camera while we were discovering the world, then he bought me a Kodak with Cube Flashes-this was my first camera and I have never stopped taking pictures since then. As an adult, I continue exploring all the continents. Photography keeps me connected to the magic of the planet. During my travels I have taken thousands of photos :f rom nature to cities, from diverse subjects to artists in their studios. This project, “In The Middle of Nowhere”, was born in the Black Rock Desert, Nevada, in September 2014. My son Baptiste had come to me and said “Dad, a friend of mine just came back from a crazy art festival in the desert called Burning Man”. Curious, we researched it and discovered something strange and amazing. For my first time at Burning Man I stayed only 3 days, but I took over 3000 pictures! My camera lens ended up ull of dust, but that probably added to the mystery of my images and the “sense of nowhere” I felt deeply. In the middle of nowhere, under 100 degrees Fahrenheit, cycling on a lake that dried 30 million years ago, 70 000 people live in total autonomy for one week where no money is exchanged, and hundreds of art pieces, static or moving, under the heat, in a dust storm, are admired by visitors in very creative costumes. Everything is burned by the end of the festival in a ritual of true “Ephemeral Art!” I seek to testify for the ephemeral, fleeting nature of these art pieces and unique moments made lasting by the photographic image. I try to capture the place, light, dusty wind that surround this eclectic eccentric happening. For this project I have selected about 30 im- ages out of 3000, helped by my two friends Gino Castoriano and Jules Maeght who are both gallerists. “In The Middle of Nowhere” is about people, places and art—those unique, ephemeral moments I capture through my images and that I want to share with you.
Judi Iranyi
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David LaChapelle
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Álvaro Vegazo
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Ofir Barak
My name is Ofir Barak, I'm a photographer based here in Jerusalem. I can honestly say that I have been an artistic person all my life. I started out as a painter and was very passionate about it from a very early age. In 2013 I was lacking the motivation to create I was frustrated and I decided to put it aside and look for a new path to express myself through art. I needed to travel somewhere and clear my mind and look for answers. In order to move beyond my struggle, I needed to surround myself with every form of art I could find - literature, poetry, paintings, architecture - anything goes. I remembered that the museums in D.C have free admission, so I decided to go there. Each day I wandered into a different museum and enjoyed the art galleries. One day, accidentally, I entered an exhibition of a photographer from the wrong side - where people exit. I didn't know who the photographer was, but I was struck by his images. At that moment, I had an epiphany - this is what I want to do. This is what I can do. I spent two hours at the gallery and realized that I just couldn't consume it all in once. I went back there three more times to learn about the photographer - Garry Winogrand and each time I focused on different photographs. In the exhibition there was also a small screening room showing his famous talk at Rice University. I took a notebook with me each visit and sat at the corner of the room - writing down what I want to achieve and how. After returning home, i decided to work on a first project of my own. Between the years 2014 and 2017, I photographed constantly and on a weekly basis the neighborhood of Mea Shearim. I attended protests, holidays and weekdays tring to present a full documentation of a religious society here in Jerusalem. After 3 years and 15k pictures, a self published book was released under the title of "Mea Shearim - The streets". The project was well received within the world of photography rewarding me a Magnum Photos prize for the street photograph of the year, and a nomination for a Hasselblad masters in 2018. Parts of the project were exhibited in different locations including the jewish museum in berlin, the Lucie foundation - Month of photography photo book exhibition in the Us and many others. After completing this project, I have realized it has now become a starting point to a much larger project regarding religion in Jerusalem and a three parts books. The book is sold here at the event and if you liked the talk, feel free to take a look in the open copy and purchase one. About the Streets of Mea Shearim During the 1870s the city within the walls of Jerusalem were undergoing a serious crisis. 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. The name which they chose for that piece of land, Mea Shearim, was derived from a verse in the Torah portion that was read in the week the neighborhood was founded: "Isaac sowed in that land, and in that year he reaped a hundredfold (Mea Shearim); God had blessed him" (Genesis 26:12). Construction began around April 1874, by both Jewish and non-Jewish workers. Contractors, builders and plasterers were Christian Arabs from Bethlehem, and Jewish craftsmen also contributed. By December 1874, the first ten houses were standing. At first Mea Shearim was a courtyard neighborhood, surrounded by four walls with gates that were locked every evening. By October 1880, 100 apartments were ready for occupancy and a lottery was held to assign them to families. Between the years 1881 and 1917, more houses and neighborhoods were built. New neighborhoods surrounded Mea Shearim and helped establish a large Jewish presence outside the walls. By the turn of the century there were 300 houses, a flour mill, and a bakery. Mandatory Palestine under British administration had been carved out of Ottoman southern Syria after World War I. The British civil administration in Palestine operated from 1920 until 1948. During its existence the country was known simply as Palestine. The British regime was welcomed by the residents of Mea Shearim, who maintained good relations with the authorities for the good of the neighborhood. As a result, access roads to the area were improved, the neighborhood markets prospered, old shops were renovated, and new shops opened. Mea Shearim continued to grow, and by 1931 it was the third largest neighborhood in Jerusalem. This growth enhanced the neighborhood's status and importance, but daily life became more difficult, as many of the houses were populated with a large number of people resulting in sanitary conditions that endangered their health. 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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