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Phil Stern
Phil Stern

Phil Stern

Country: United States
Birth: 1919 | Death: 2014

Phil Stern was an American photographer noted for his iconic portraits of Hollywood stars, as well as his war photography while serving as a U.S. Army Ranger with "Darby's Rangers" during the North African and Italian campaigns in World War II.

Settling in Los Angeles after the war, Stern was staff photographer for Look magazine. He also worked for Life magazine and Collier's. He was present on numerous film productions as still photographer, and in that capacity took photographs of a huge cross-section of the film community. Stern's images of Marilyn Monroe, James Dean, Marlon Brando and even musician Louis Armstrong have become widely recognized icons.

A lifelong smoker, Stern died at the age of 95 in Los Angeles from COPD and congestive heart failure which he had been battling for over three and a half decades.

Source: Wikipedia


I’ve taken mountains and mountains of stuff, which I occasionally describe as mountains and mountains of shit. It so happens, there’s a little gem here and a little gem there. You dig out those gems.

-- Phil Stern


Phil Stern created portraits of stars of the silver screen – including James Dean, Marlon Brando and Marilyn Monroe – that were both iconic and intimate. His subjects looked natural, even self-absorbed or introverted.

The lower half of his most famous portrait of James Dean (1955) is a black cable-knit jumper; the upper half reveals Dean’s face only from halfway up his ears. His eyes are rolled up, framed by straight eyebrows. The white plane of Dean’s forehead under a shiny shock of tousled hair, and the pale background, inevitably draw attention to those mischievous eyes, bisecting the frame and challenging the viewer.

By contrast, one 1953 image of Marilyn Monroe shows her as wistful and withdrawn, looking into the distance with an air of abstraction, her hands nervously fingering the loosened bow at the waist of her gown. As Stern told Entertainment Weekly in 1993: “I was never interested in the glamour, I was interested in the tears and agony behind it.”

His friendship with John Wayne gave him access to perhaps his most subversively casual image. It shows Wayne lighting up, eyeline going straight to a woman’s bared leg. But it’s not what he’s doing but what he’s wearing that draws the viewer’s eye: the cowboy hat and loose jacket conform to type, but below the waist the over-constricting gingham shorts, plump legs and girly espadrilles are a risible disaster.

Stern’s pictures of musicians are very different in character. Formal ones – such as of the Rat Pack on stage in 1962 – are mainly of lineups. One senses his preference for the moodiness of Sinatra alone, shot from behind and dressed – as if by Raymond Chandler – in a hat and long mackintosh, pacing down a bleakly dirty corridor towards a dead end. Another Rat Pack member, Sammy Davis Jr, performed a rooftop diamond-shaped jump. Despite his tightly drawn up (and shiny) brogues, his white outfit and right-angled arms with their delicately spread fingers are reminiscent of a Hindu dancer (1947).

Stern loved jazz, and he photographed Louis Armstrong in a coincidentally similar pose, not jumping but perched on a stool, trumpet upended on his knee as he looks down and laughs into his chest (1957). Stern enjoyed the image so much that he made a lifesize cardboard cutout of it, and had his own portrait taken alongside. A less artfully composed shot shows Armstrong and Ella Fitzgerald together, in full swing, singing at a studio recording.

There was more to Stern’s career than showbiz, however. He enlisted as a combat photographer in the second world war, and won a Purple Heart for his courage and willingness to risk his life picturing infantrymen under fire. Stern documented US troops advancing through north Africa, and was invalided home with severe shrapnel wounds to his arms and neck. In 1943 he returned to cover the Allied invasion of Sicily for Stars and Stripes, the US army magazine. According to his biographer, the journalist Herbert Mitgang: “His pictures of the invasion and its aftermath remain among the most outstanding documents in the annals of combat photography in any war, before or since.”

The postwar decades saw a media boom: the heyday of photo magazines and blockbuster movies aimed at a predominantly young mass audience. Stern rode the publicity of a new generation of stars who became, at least in part through his attention, poster pinups. Interviewed later by the Los Angeles Times, he mused on his transfer from war to celebrity photography. “ [The war] very well might have helped me get access ... I don’t really know for sure, because some of them wanted publicity so bad that you didn’t have to have a Purple Heart for that. All you had to have was an expensive camera.”

Source: The Guardian


Look, Matisse I ain’t. You know how they have on the invitations, “a reception for the artist will be held at...” And I say, “Look, you gotta change this. I’m not an artist. I’m a photographer, a skilled craftsman.”

-- Phil Stern


 

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Soon after Aperture magazine was founded by many of these same individuals. White volunteered for and was approved as editor, and the first issue appeared in April 1952. Aperture quickly became one of the most influential magazines about photography, and White remained as editor until 1975. Near the end of 1952 White's father, from whom he had been estranged for many years, died in Long Beach, California. In 1953 Walter Chappell introduced White to the I Ching, an ancient Chinese book of philosophy and divination, and White continued to be influenced by and refer to this text throughout the rest of his life. He was especially intrigued by the concepts of yin and yang, in which apparently opposite or contrary forces may be conceived as complementary. Later that same year a reorganization at CSFS resulted in White's teaching role being cut back, and as a result he began to think about a change in his employment. Concurrently, Beaumont Newhall had recently become the curator at the George Eastman House in Rochester, New York, and Newhall invited White to work with him there as a curatorial assistant. He exhibited September 28 - November 3 1954 at Limelight Gallery in New York and was included in that gallery's Great Photographs at the end of that year.[16] Over the next three years White organized three themed exhibitions[where?] that demonstrated his particular interests: Camera Consciousness, The Pictorial Image and Lyrical and Accurate. In 1955 he joined the faculty at the Rochester Institute of Technology (RIT), where he taught one day a week. White's photographic output declined during this time due to his teaching and editorial work, but he continued to produce enough images that by the end of 1955 he had created a new sequence, Sequence 10/Rural Cathedrals, which included landscape images from upstate New York that were shot on regular and infrared film. By 1955 White was fully engaged in teaching, having been appointed as instructor at the new four-year photography program at RIT as well as conducting classes and workshops at Ohio University and Indiana University. Walter Chappell moved to Rochester later in the year to work at the George Eastman House. Chappell engaged White in long discussions about various Eastern religions and philosophies. White began practicing Zen meditation and adopted a Japanese style of decoration in his house. Over the next two years the discussions between White and Chappell metamorphosed into lengthy discourses about the writing and philosophy of George Gurdjieff. White gradually became an adherent of Gurdjieff's teachings and started to incorporate Gurdjieff's thinking into the design and implementation of his workshops. Gurdjieff's concepts, for White, were not just intellectual exercises but guides to experience, and they greatly influenced much of his approach to teaching and photography throughout the rest of his life. During this same period White began making his first color images. Although he is better known for his black-and-white photography, he produced many color photographs. His archive contains nearly 9,000 35mm transparencies taken between 1955 and 1975. In 1959 White mounted a large exhibition of 115 photos of his Sequence 13/Return to the Bud at the George Eastman House. It was his largest exhibition to date. It later traveled to the Portland Art Museum in Oregon. White was invited to teach a 10-days', all-expense paid workshop in Portland to accompany the exhibition. He took advantage of the funding to photograph landscapes and did nature studies across the country. From his experience in Portland he developed the idea for a full-time residential workshop in Rochester in which students would learn through both formal sessions and, following a combination of thinking from Gurdjieff and from Zen, through an understanding gained by the discipline of such tasks as household chores and early morning workouts. He would continue this style of residential teaching until he died. In the early 1960s White also studied hypnosis and incorporated the practice into some of his teachings as a way of helping students experience photographs. White continued to teach extensively both privately and at RIT for the next several years. During this time he traveled across the U.S. in the summers taking photographs along the way. In his journal he referred to himself during this period as "The Wanderer," which had both literal and metaphorical meanings due to his search for understanding life. In 1962 he met Michael Hoffman, who became a friend, colleague and, later, assumed the editorship of Aperture magazine. White later named Hoffman to be the executor of his will. In 1965 White was invited to help design a newly formed program in visual arts at the Massachusetts Institute of Technology (MIT) in Cambridge, Massachusetts, near Boston. After being appointed as a Visiting Professor, White moved to the Boston area and purchased a 12-room house in suburban Arlington so he could increase the size of his residential workshops for selected students. Soon after moving to the Boston area, he completed a different kind of sequence called Slow Dance, which he would later integrate into his teachings. He continued to explore how people understand and interpret photography and began to incorporate techniques of Gestalt psychology into his teachings. In order to help his students experience the meaning of "equivalence," he started requiring them to draw certain subjects as well as photograph them. White began to experience periodic discomfort in his chest in 1966, and his doctor diagnosed his ailment as angina. His symptoms continued throughout the rest of his life, leading him to intensify his study of spiritual matters and meditation. He turned to astrology in an attempt to increase his understanding about life, and his interest in it became so significant that he required all of his current and prospective students to have their horoscopes completed. By this point in his life White's unorthodox teaching methods were well established, and students who went through his workshops were both mystified and enlightened by the experience. One student who later became a Zen monk said "I really wanted to learn to see the way he did, to capture my subjects in a way that didn't render them lifeless and two-dimensional. I didn't realize that Minor was teaching us exactly that: not only to see images, but to feel them, smell them, taste them. He was teaching us how to be photography." White began writing the text for Mirrors, Messages, Manifestations, which was the first monograph of his photographs, in late 1966, and three years later the book was published by Aperture. It included 243 of his photographs and text, including poems, notes from his journal and other writings. Peter Bunnell, who was one of White's early students and then Curator of Photography at the Museum of Modern Art, wrote a lengthy biography of White for the book. During this same time White completed Sequence 1968, a series of landscape images from his recent travels. During the next several years White conceived of and directed four major themed photography exhibitions at MIT, starting with "Light7" in 1968 and followed by "Be-ing without Clothes" in 1970, "Octave of Prayer" in 1972 and "Celebrations" in 1974. Anyone could submit images for the shows, and White spent a great deal of time personally reviewing all of the submissions and selecting the final images. White continued to teach extensively and make his own photographs even though his health was declining. He devoted more and more time to his writing and began a long text he called "Consciousness in Photography and the Creative Audience," in which he referred to his 1965 sequence Slow Dance and advanced the idea that certain states of heightened awareness were necessary to truly read a photograph and understand its meaning. In order to complete this work he applied for and received a Guggenheim Fellowship in 1970, and Consciousness in Photography and the Creative Audience became required reading for a new course he taught at MIT called "Creative Audience." in 1971 he traveled to Puerto Rico to explore more of his color photography, and in 1974 and 1975 he journeyed to Peru to teach and to further his own Gurdjieff studies. In 1975 White traveled to England to lecture at the Victoria and Albert Museum and to teach classes at various colleges. He continued on a hectic travel schedule for several weeks, then flew directly to the University of Arizona in Tucson to take part in a symposium there. When he returned to Boston after nearly six weeks of travel, he suffered a heart attack and was hospitalized for several weeks. After this White's focus turned even more inward, and he photographed very little. He spent much of his time with his student Abe Frajndlich, who made a series of situational portraits of White around his home and in his garden. A few months before his death White published a short article in Parabola magazine called "The Diamond Lens of Fable" in which he associated himself with Gilgamesh, Jason and King Arthur, all heroes of old tales about lifelong quests. On June 24, 1976, White died of a second heart attack while working at his home. He bequeathed all of his personal archives and papers, along with a large collection of his photographs, to Princeton University. He left his house to Aperture so they could continue the work he started there. Source: Wikipedia
Lucas Foglia
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Lucas Foglia grew up on a small family farm in New York and currently lives in San Francisco. His work focuses on the intersection of human belief systems and the natural world. He recently published his third book of photographs, Human Nature, with Nazraeli Press. Foglia exhibits internationally, and his prints are in notable collections including International Center of Photography, San Francisco Museum of Modern Art, and Victoria and Albert Museum. He photographs for magazines including Bloomberg Businessweek, National Geographic Magazine, and The New York Times Sunday Magazine. Foglia also collaborates with non-profit organizations including Sierra Club, The Nature Conservancy, and Winrock International. Source: lucasfoglia.com A Natural Order I grew up with my extended family on a small farm in the suburbs of New York City. While malls and supermarkets developed around us, we farmed and canned our food, and heated our house with wood. We bartered the plants we grew for everything from shoes to dental work. But, while my family followed many principles of the back-to-the-land movement, by the time I was eighteen we owned three tractors, four cars, and five computers. This mixing of the modern world into our otherwise rustic life made me curious to see what a completely self-sufficient way of living might look like. From 2006 through 2010, I traveled throughout the southeastern United States befriending, photographing, and interviewing a network of people who left cities and suburbs to live off the grid. Motivated by environmental concerns, religious beliefs, or the global economic recession, they chose to build their homes from local materials, obtain their water from nearby springs, and hunt, gather, or grow their own food. All the people in my photographs aspire to be self-sufficient, but no one I found lives in complete isolation from the mainstream. Many have websites that they update using laptop computers, and cell phones that they charge on car batteries or solar panels. They do not wholly reject the modern world. Instead, they step away from it and choose the parts that they want to bring with them. Frontcountry The American West is famous for being wild, even though its rural areas have been settled for generations. The regions I photographed between are some of the least populated in the United States. In rural Nevada, there are still twice as many cows as there are people. While the ranchers I met were struggling to survive the economic recession and years of drought, almost anyone could get a job at the mines. Coal, oil, natural gas, and gold were booming. Ranching and mining in the American West have had parallel histories and a common landscape. Cowboys and ranching culture are the chosen representatives of the region. Men on horseback ride through countless movies. Their images are printed on license plates and tourist souvenirs. But, the biggest profits are in mining. Though miners haven't found any raw nuggets for generations, the American West remains one of the largest gold producing regions in the world. Companies are digging increasingly bigger holes to find smaller deposits, leaving pits where there once were mountains. When I first visited, I expected cowboys to be nomads, herding animals on the edge of wilderness. I quickly learned that most ranchers have homes with mortgages. I also learned that all mines close eventually. When a mine closes, the land is scarred. The company leaves and people have to move. Miners are the modern-day nomads, following jobs across the country.
Solmaz Daryani
Solmaz Daryani is an Iranian photographer and photojournalist, based between the UK and Iran. Her work is particularly known for exploring the themes of climate security, climate change, water crisis, human identity and environment. Daryani has worked internationally, covering social and environmental documentary stories in Iran, Afghanistan, Turkey and the United Kingdom. Her work has been published by international magazines and newspapers such as National Geographic Magazine, L'OBS Magazine, Foreign Policy Magazine, Polka Magazine, Zenith Magazine among others. The Eyes of Earth (THE DEATH OF LAKE URMIA) "A lake is earth's eye; looking into which the beholder measures the depth of his own nature." Henry David Thoreau Lake Urmia is located in the northwest of Iran. It was once the biggest salt lake in the Middle East and sixth biggest salt lake on earth situated between two neighboring provinces (East-Azerbaijan and West-Azerbaijan) in Iran. Lake Urmia was home to many birds like ducks, pelicans, and flamingoes.10 years ago; the lake was still a popular destination for vacationers. Bathers immersed themselves in the saline water and smeared their bodies with its legendary black mud, which helped to treat skin disease. My extended family on my mother's side born and lived in Sharafkhaneh port. The town used to be one of the heavily traveled touristic villages on the north coast of Lake Urmia. My grandfather had built a motel beside the lake, and my uncles were sailors. Less than a decade ago, my grandfather hosted dozens of tourists a day in the summers, with his two sons taking them on boat tours. During the past 20 years, approximately 80% of this lake dried due to climatic changes, excessive development in the agriculture sector, lack of correct management of water consumption, and excessive dams constructed on the lake's basin river in this area. At the moment, hopes for the salt lake's survival have been revived after 2018 torrential rain has boosted a government program aimed at preserving it before it dries up. The desiccation is one of the most unfortunate environmental disasters of Iran in recent years. It will increase the frequency of salt storms that sweep across the exposed lakebed, diminishing the productivity of surrounding land and encouraging farmers to move away. More than 4 million people live in two neighboring provinces (East-Azerbaijan and West Azerbaijan) around the lake and agriculture, animal husbandry, and handicraft making play a significant role in the region. As the lake dried up, agriculture waned which caused my grandparent's garden dry and deserted. Lake's ducks; flamingos and pelicans have vanished, too. My childhood in Sharafkhaneh seems like a long time ago. The motel abandoned, and the almond trees have withered. The port today is a sparsely populated village where most people are old, and it no longer resembles the place where I left my childhood memories. The project investigates the impacts of drying of Urmia Lake on people and the environment around it and to demonstrate environmental, economic, physical, and social changes that happened after lake shrinking. (the Year 2014-ongoing)
Marcos Zegers
Chile
1987
"I am a Chilean photographer, with a background in architecture and with a strong interest in geopolitical, territorial and migration conflicts. My work focuses on long-term documentary projects in which I illustrate urgent situations through a careful and studied proposal. My work has been exhibited in Chile (Animal, Ekho Gallery), and fairs in London, Paris, Shanghai and New York and I participated in photo festivals as PhotoEspaña (Esp), Format (UK) and FIFV (Chile). Recently my documentary project was published on The New York Times which gave me the opportunity to start working as a freelancer for the same newspaper. I teach at the University Diego Portales in Chile where I currently live." About Mining and Exodus in the Atacama Desert This visual essay is the narrative of an endless journey through the desert and the Andes Highlands in Bolivia and Chile. A paused and deep journey through places full of memory. What appears to be photographs of elements randomly dispersed throughout the territory, when consciously grouped together, are transformed into a linear narrative linked to the extractive era. Like a map that is revealed in parts, a harsh story uncovers the relationship between mining activities and cultural displacements, all united under a common element in dispute, water. Following the course of the extractive history of colonial Latin America, what was rubber in Iquitos, cane in the Caribbean, gold in Guanajuato, or silver in Potosi, in Chile was the nitrate (saltpeter). For almost two centuries, the Atacama Desert has been a constant source of mineral resource extraction. The "Saltpetre Offices" has left the mark of an era of wealth and exploitation. Today the situation repeats itself as an exact cycle: what was nitrate, passed to copper, and today, it turns to lithium. Right in the middle of this extractive history are the woman and the man who inhabited the territory. On the one hand, there is the Aymara woman who walks and grazes the cattle in the Andean mountain range. She has not seen the face of the mining company. However, they critically meet in the use of the same resource: water. The excessive water consumption by mining companies has dried the soil, making livestock and agriculture unviable. Consequently, the highlands man has been forced to go down to work in the city, where possible, the job to which he aspires, is precisely in mining. This uncovers a vicious circle which is greatly enhanced by the government's lack of attention to these isolated areas. The risk is profound. The desert has not been completely unravelled. It continues to have lots of minerals, and at the same time, it stalks a climate change that will not stop any time soon. In Chile the water is sold, the water rights belong to private. This situation has alarmed the inhabitants of this territory, amongst organizations and activists who wage real legal battles in the courts. This visual essay, far from addressing the issue on all its extents, seeks to contribute to the latent conversation about extractive practices and the current economic model in Chile. To bring back this apparently scenic desert to an urgent reality, promoting a reflection that contributes to the appreciation of rural territory and its culture.
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