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David Plowden
David Plowden

David Plowden

Country: United States
Birth: 1932

David Plowden was a renowned American photographer known for his evocative and poignant images of America's vanishing landscapes. Plowden's work documented the changing face of the American landscape, particularly the decline of small towns, historic structures, and industrial sites, with a deep sense of reverence for the past.

Plowden's interest in photography began at a young age, and he honed his skills while studying at the Institute of Design at the Illinois Institute of Technology, where he was mentored by renowned photographer Harry Callahan. Plowden's work was influenced by the work of Edward Steichen and Walker Evans, and he developed a distinct style that combined technical precision with emotional depth that resonated with viewers.

Plowden's photography focused on capturing the essence and character of a rapidly disappearing America throughout his career. His black-and-white photographs were hauntingly beautiful, providing a glimpse into the past while raising questions about progress and preservation.

Plowden's documentation of small towns and rural landscapes is one of his most notable bodies of work. He sought out areas untouched by modern development, photographing the fading facades of main streets, weathered barns, and decaying structures. He revealed the stories etched into the architectural details through his lens, conveying a sense of nostalgia and longing for a simpler time.

David Plowden’s work is sometimes compared to that of the great WPA photographers—Walker Evans, Bernice Abbot, Russell Lee, Dorothea Lange—but he’s been in the field decades longer than any of them were. What he has done is nothing less than capture a whole nation passing through fifty years of changes as momentous as those unleashed by the Industrial Revolution.

-- Richard Snow (from the forward of Vanishing Point)


Plowden also focused on America's disappearing industrial landscape. He chronicled the decline of once-thriving industries like steel mills, factories, and coal mines. His photographs captured the stark beauty and melancholy atmosphere of these abandoned spaces, conveying the human impact of industrial decline and its toll on communities.

Plowden's work was not limited to photography. He was a successful author, having written a number of books that combined his stunning images with thoughtful narratives. His books, such as "Vanishing Point: Fifty Years of Photography," provided an extensive visual record of his lifelong investigation of disappearing landscapes.

Plowden's work received critical acclaim and was shown in prestigious galleries and museums around the world throughout his career. He received numerous honors for his contributions to photography, including a Guggenheim Fellowship.

David Plowden's photographs are a visual testament to the importance of preserving our common history and America's vanishing landscapes. His photographs convey a sense of loss, prompting viewers to consider the impact of progress and the fragility of our built environment. The legacy of Plowden as a master photographer lives on, inspiring future generations to document and appreciate the landscapes and structures that define our collective memory.

 

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Neal Menschel has been a photographer for over 25 years. He has photographed five presidents and traveled the world covering third world politics and development, and environmental issues. He began his career as a photographer for the Anchorage Daily News in Anchorage, Alaska.   As a freelance photographer, Neal’s clients have included The New York Times, Newsweek, MIT, Tufts, Wellesley College, People, Geo, Front Line, Yankee, as well as other publications and numerous corporate clients. Neal also worked as an associate producer and sound recordist on a series of award-winning documentary films for WGBH-Boston, and WBZ-TV, Boston, additionally teaching photography/documentary photography at Boston University. Neal was the Director of Photography and Senior Photographer for the Christian Science Monitor. He has traveled extensively, both nationally and worldwide, specializing in third world politics and development, environmental issues, domestic politics, humanitarian, social, and cultural issues, always with a focus on people and matters of the "human heart." Neal was the Director of Photography for the Salt Institute for Documentary Studies, a graduate and undergraduate training program in photography, radio, and writing, in Portland, Maine. Neal led their photography program for nine years before moving to the San Francisco Bay Area. Many of the students Neal has taught, mentored, and shared his passion for photography and visual storytelling are now successfully carrying on careers in photojournalism and fine art photography. Neal is currently working on a book about West Virginia culture.  He teaches in Stanford University's Continuing Studies Program while he continues his work as a photographer, journalist, teacher, and workshop instructor/leader. Source: nealmenschel.photoshelter.com
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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
Jaclyn Cori
United States
1968
Cori is a lens-based storyteller. With a B.A. in English and an M.F.A. in Photography she combines the two specializations to create visual narratives. Fact, fiction and poetry intermix to address the evolving nature of self and family. Dreams and nightmares coexist. As the participant observer she balances on the tightrope between seeing and being. Living and working in Savannah, Georgia, she is the mother of fraternal twin daughters and a Professor of Photography at The Savannah College of Art and Design. Cori teaches Lightroom, Darkroom, Portfolio Building and Book Making. She is included in Who's Who Among American Teachers and quoted in ''Teaching Photography: Tools for the Imaging Educator''. Selected publications include ''The View Project'', F-Stop magazine, Art Ascent, Art Square New York, and ''Eye Mama: Poetic Truths of Home and Motherhood''. Born on the Same Day Born on the Same Day reflects the separation and interdependence of fraternal twin girls. By the taking on and discarding of roles, it is the discovery of their world through free play and fantasy. They embrace the life-long process of understanding themselves and each other. Every morning they open their eyes and there is ''the other one'', their twin, their castmate. Everything around them began the same, yet they are entirely unique. Snow White, draped in Rapunzel's hair, cascades down the stairs. The other child, who refuses to wear clothes, sits on a stool examining a wounded knee. Snow White, donning a veil like Mother Teresa's, twirls towards her twin to get a glance. Her gesture, the transition of separateness to closeness is her own, but also an empathic gift to her sister, and a serendipitous moment for her mother photographer. They weave a tale of drama, comedy, and tragedy. They dance together, push apart, run away and always return to dance together again. One moment they hate each other and the next they are giggling behind a closed bedroom door. Their story began with me soothing their booboos, providing costumes, and always being the safe haven. As princess costumes turned into gymnastics competitions and pointe shoes, simply kissed wounds have been replaced with the joys and sorrows of fantasy falling away. They sob, they scream, they triumph and fail, creating a space in a bigger world and turning to each other to be understood and accepted. Sometimes I cry. Often, I laugh. I console. I advise. I feel their suffering and strength, working to lessen the former and develop the latter. And all the while I make photographs, having also become the archivist of their childhood, creating a lyrical, vivid family album as unique as each twin.
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