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Fern L. Nesson
Fern L. Nesson
Fern L. Nesson

Fern L. Nesson

Country: United States

Fern L. Nesson is a graduate of Harvard Law School. She received an M.A. in American History from Brandeis and an M.F.A in Photography from the Maine Media College. She lives in Cambridge, Massachusetts. She practiced law in Boston for twenty years and subsequently taught American History and Mathematics.

Nesson's photographs have been shown internationally in solo exhibitions at the Politecnico University in Torino, Italy, Les Rencontres de la Photographie in Arles, France, Ph21 Gallery in Budapest, Hungary and at The University of the West Indies in Kingston, Jamaica. In the United States, Nesson has had solo exhibitions at the Griffin Museum of Photography, at MIT and Harvard, and at the Beacon Gallery in Boston, Massachusetts, the Pascal Gallery in Rockport, and Maine, and Through This Lens Gallery in Durham, NC. Additionally, her work has been selected for numerous juried exhibitions in the U.S., Barcelona, Rome and Budapest. Nesson's photobooks, Signet of Eternity and WORD, won the 10th and the 12th Annual Photobooks Award from the Davis-Orton Gallery. Her photography can be found at www.fernlnesson.

Statement
''Art should not be copies of living things but... [itself] be [a] living thing – a real living form.'' Malevich (1916)

My photographs capture the moment when mass becomes energy. My goal is to create living works of art that offer energy to the viewer. I shoot from reality; my images are never constructed, only sparingly edited. They distill a scene or an object it to its essence.

Photographs that embody energy rely upon the camera to record a specific moment but, if they hit their mark, they escape and float free of it. The energy from the moment of capture enlivens these images. Like Cezanne's paintings, they are alive, they breathe.

An energetic image expresses interconnectedness, visualizes movement and flow. It constitutes a moment of transcendence and teaches us that, although everything changes form, nothing is ever destroyed. It lives on, resonating with the past, celebrating the present, pointing to the future, embodying the universal, iconically representing the eternal. As Whitman’s wrote in Leaves of Grass, it can “chant the [viewer] into a new state of being, get him psychically airborne, boost him up to that height where he can identify with the past and commune with the future.”
 

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More Great Photographers To Discover

Kenro Izu
Japan
1949
Kenro Izu (b. 1949) was born in Osaka, Japan. During his studies at Nippon University, college of art, Izu visited New York in 1970 to study photography, and subsequently decided to stay and work. In 1975, after working as an assistant to other photographers, Izu established Kenro Izu Studio in New York City, to specialize in still life photography, both commercial and fine art. In 1979, Izu made his first trip to Egypt, which inspired him to begin his series Sacred Places, an exploration that is still in progress. In 1983, a platinum print by Paul Strand inspired Izu to take a step toward developing his own contact-printing process using Platinum/Palladium, using a super large format camera. Since then, all of Izu's work is produced by the same technique, mostly in a 14x20 inch format. Izu's still-life images include floral and anatomical subjects. In 2000, Izu started experimenting with a technique of Cyano over Platinum to achieve deep blue-black. The body of work entitled, Blue, was completed in 2004. As Izu continues his series, Sacred Places, he has traveled to Egypt, Syria, Jordan, England, Scotland, Mexico, France and Easter Island (Chile). More recently, he has focused on Buddhist and Hindu monuments in South East Asia: Cambodia, Burma, Indonesia, Vietnam and, most recently Bhutan and India. Izu's work has been exhibited in numerous museums including the Arthur M. Sackler Gallery of Smithsonian Institution, Kiyosato Museum of Photographic Art, Cleveland Museum of Art, Peabody/Essex Museum, Museum of Photographic Art, Rubin Museum of Art, among others. He has published several books of his work including: Sacred Places, Kenro Izu Still Life, Passage to Angkor, and Eternal Light. In 1985, after a several visit to Cambodia to photograph the Angkor Wat, Izu decided to build and operate a free pediatric hospital, and founded a not-for-profit organization, Friends Withou A Border, to help children of Cambodia who suffer from lack of medical facilities and severe poverty. The Angkor Hospital for Children, which opened in 1999 in Siem Reap , Cambodia is now an official medical education center. Izu has been the recipient of the Catskill Center for Photography Fellowship in 1992, a NEA grant in 1984, the New York Foundation for Arts grant in 1985, the Lou Stouman Award in 1999, a Guggenheim Fellowship in 2001, the Vision Award from the Center for Photography at Woodstock in 2005 and a Lucie Award in 2007. Source: Howard Greenberg Gallery
Flip Schulke
United States
1930 | † 2008
Flip Schulke was an American photographer, born Graeme Phillips Schulke. He grew up in New Ulm, Minnesota. Schulke's nickname "Flip" came about from his interest in gymnastics. He graduated from Macalester College, then moved to Miami. He taught briefly at the University of Miami, then began working as a freelance photographer. He worked for Life , and covered a variety of events, including the Cuban revolution. In 1962, he visited and photographed the Berlin Wall. Schulke began photographing the civil rights movement in the American south as early as 1956. He formed a bond with civil rights activist Martin Luther King, Jr. after an all-night conversation in 1958, and began photographing him. King invited Schulke to photograph secret planning meetings of the Southern Christian Leadership Conference, though not all of the activists trusted him being there. He also photographed the 1963 March on Washington and the 1965 Selma to Montgomery March. They traveled together until King's death in 1968, which upset Schulke so much that he stopped covering the civil rights movement and began to work on more commercial projects. In all, he took around 11,000 photographs of King, including some of his funeral. Schulke photographed Muhammad Ali, Jacques Cousteau, Fidel Castro and John F. Kennedy. He also was a photographer for the Environmental Protection Agency's Documerica program in the early 1970s. Schulke died on May 15, 2008 at age 77. The Dolph Briscoe Center for American History at the University of Texas at Austin holds 300,000 of his photographs. His photographs are also held in a variety of museums, including the Harvard Art Museums, the Cleveland Museum of Art, the National Museum of American History, the University of Michigan Museum of Art, the Minneapolis Institute of Art, and the Lehigh University Art Galleries.Source: Wikipedia My biggest problem with young photographers is that they don't think about context. They think about drama. You've got to know where to point your camera. -- Flip Schulke When the Berlin Wall came down, thousands of people from around the world converged to celebrate the end of over 40 years of a divided Europe. Among them was American photojournalist Flip Schulke, who had visited the wall many times since it was erected in 1961 in an attempt to document what he described as "man's physical ability to build a bastion between himself and his own dignity, if he tries hard enough". As he mingled with the crowd, he heard on their lips not a German protest song, but the famous American civil rights anthem "We shall overcome". It was a song he knew well. As a photojournalist in the 1950s and 1960s, Schulke captured many significant moments in the nation's struggle for civil rights in the 1960s, such as the marches to end segregation from Selma to Montgomery, Alabama, and Martin Luther King's funeral in 1968. After the Berlin Wall went up in 1961, Schulke brought his civil rights experiences with him as he attempted to capture the wall's symbolic and physical power. "This is the wall that fear built," Schulke wrote in notes during his visit to the wall in 1962. "This was the wall where hate stood guard, and men stooped much lower than angels. On one side it was bright and clean from the sun of freedom. (On) the other dark and bitter - the rot of slavery." Comprised of bricks, mortar, steel wire and jagged glass fragments to deter climbers, the wall both appalled and shocked Schulke, who described it as having a "jerry built" look. "It just can't be real," he noted, adding that the wall was a "monument to human misery" that "splits the world in half like a melon". He recalled how on the western side German children played tag in the shadows of tank traps while on the other side children stood "dull-eyed and pinch-faced in darkened doorways - wondering how one learns to laugh". As East German guards looked at him through their binoculars, Schulke observed recent East German escapees in West Berlin standing near the wall and signaling to friends and relatives back in East Berlin or waiting for relatives to appear. "One woman waited five hours to see her mother who never turned up," Schulke wrote. "Another couple stood by the River Spree, the girl crying softly, trying to catch a glimpse of her mother across the river." During Schulke's early coverage of the civil rights movement, he had a relatively balanced journalistic outlook and tried to see both sides, says Gary Truman, a long-time friend and former colleague. "But that faded quickly because he said that sometimes there is no other reasonable opposite view, there was only right and wrong," Truman says. "I think his coverage of the Berlin Wall stated immediately: this simply is wrong." Schulke saw both the wall and the civil rights movement as part of "a greater conflict over universal human freedoms," says Truman, who became the archivist of Schulke's photo collection after the photographer's death in 2008. "Similarities always exist in the artist's eyes." Schulke was far from alone in seeing the parallels between division in America and in Berlin. Even before the famous "Ich bin ein Berliner" speech by President John F Kennedy, his brother Robert Kennedy came to Berlin as US Attorney General in February 1962. "For a hundred years, despite out protestations of equality, we had, as you know, a wall of our own - a wall of segregation erected against Negroes," Kennedy said. "That wall is coming down."Source: BBC
Ian Teh
United Kingdom
1971
Ian Teh has published three monographs, Undercurrents (2008), Traces (2011) and Confluence (2014). His work is part of the permanent collection at the Los Angeles County Museum of Art (LACMA), The Museum of Fine Arts, Houston (MFAH) and the Hood Museum in the USA. Selected solo shows include the Jack Shainman Gallery in New York in 2004, Flowers in London in 2011 and the Kunsthal Museum in Rotterdam in 2012. Teh has received several honours, in 2018 he was awarded a travel grant from the Pulitzer Centre for Crisis Reporting and presented his work on climate change at the prestigious 2018 National Geographic Photography Seminar. He is also the recipient of the International Photoreporter Grant 2016 the Abigail Cohen Fellowship in Documentary Photography 2014 and the Emergency Fund 2011 from the Magnum Foundation. In 2013, he was elected by the Open Society Foundations to exhibit in New York at the Moving Walls Exhibition. In 2015, during the COP21 Paris climate talks, large poster images of his work were displayed on the streets of Paris as a collaborative initiative by #Dysturb and Magnum Foundation. He is a co-exhibitor in Coal + Ice, an environmental group show of acclaimed photographers and curated by Susan Meiselas. It was exhibited at the Official Residence of the US Ambassador to France during COP21. Teh’s work has been published internationally in magazines such as National Geographic, The New Yorker, Bloomberg Businessweek and Granta. Since 2013, he has exhibited as well as conducted masterclasses at Obscura Festival of Photography, Malaysia’s foremost photo festival. He is a tutor at Cambodia's Angkor Photo Festival since 2014. Teh is a member of the British agency, Panos Pictures.Source: www.ianteh.com Artist Statement: "Much of my artistic creativity stems from my interests in social, environmental and political issues. I imagine my work as a series of short films made out of stills. They are narratives that are built on moments of time collected over extended periods. Each story is a woven fabric of compositional and colour threads that come together to create a particular ambience intended to both emphasize my perspective on the subject matter and to, hopefully, encourage the viewer to take the narrative beyond the limits of my frame, into a direction that makes the experience of those images more vivid. My photographs have been widely exhibited and featured in several international publications such as, Time, Newsweek, The New Yorker and The Independent Magazine. I was recently awarded the 2011 EF grant from the Magnum Foundation and also received a high commendation for the 2009 Prix Pictet award. In 2001 I was part of the Joop Swart Masterclass. With some friends I founded Deep Sleep Magazine an online publication and recently we founded our own imprint Deep Sleep Editions to have more control of the publishing process. I have published two monographs, Undercurrents (2008) and Traces (2011)."
Damian Lemański
Damian Lemański aka Damian Wolf Wagabunda Polish freelance photojournalist documenting the life around him. He is mainly interested in people and their place in today's world - especially those left aside, on the margins of society. In 2008 he graduated from the European Academy of Photography in Warsaw - Dr Izabela Jaroszewska's school. He took part in workshops led by Kadir van Lohuizen, Pep Bonet, Tanya Habjouga, Espen Rasmussen, Stefano De Luigi, Tomasz Tomaszewski, Michael Ackerman, Lorenzo Castore. Vagabond and dreamer. At the turn of 2011 and 2012 he wandered for 181 days through South America. From this solitary expedition he edited the film 181. And in 2015 he set off on his bike from Korsze in Masuria (Poland) to Africa, to reach Dakar in Senegal after 171 days. During this expedition, together with the foundation Hear Africa, he raised money for the education of a deaf girl, Makane Dieng. From this expedition, Damian created the film Restaurant, which premiered in February 2018. In early 2019, he flew to the Greek island of Lesbos, where Europe's largest refugee camp is located, because he wanted to get to know the people that so many are afraid of without knowing them at all. For a few weeks, walking between tents in the so-called jungle next to the Moria camp (which he was not allowed into) and in other places on the island, he met hundreds of people who willingly invited him to join them around the campfire for warm tea or a meal in the tent that is currently their home, shared bread they had just baked in an oven dug into the ground, and shared heartbreaking stories. He met people who live in inhumane conditions and try to maintain their dignity, people who, having little, get offended if you don't eat enough, when they offer what they have. He also met there a wonderful Greek couple, Katerina and Nikos, who 6 days a week host the residents of the Moria and Kara Tepe camps for dinner in their restaurant and take the meals to the place. They are assisted by many volunteers, including from Poland. In October 2019, he visited Senegal again - this time to document the work of the Polish Medical Mission. At that time, he met Huleje (Little Princess) and her parents. Since 2017, every now and then he visits Lunik IX, a Roma settlement in Kosice, Slovakia, where he left his heart among the children living there. On a daily basis, he tries to love.
Amadeusz Swierk
Poland
1995
Amadeusz Świerk (born in 1995) is a documentary photographer based in Wrocław, Poland. Amadeusz strives to be an honest witness of the world. His work is often oriented on minorities – social, ethnic, religious and based on genuine experience of other human and his culture. Interested in ethnicity and natural way of living, he has done projects about Iranian nomads and informal subculture of people escaping society grown around wooden hut located in Polish mountains. Currently he is working on projects about a (in)famous district in the small town of Legnica, opioid addicts and personal, about his family. The Miracle District The story starts in a middle-sized town of Legnica, located in the southwest of Poland. It should have been unremarkable, but after World War II it had the dubious pleasure of stationing some 60,000 Soviet soldiers, who more or less dictated the town's life. During these difficult times, which ended very late in 1993, a small district called Zakaczawie (named from the local river) incidentally became a refuge for Poles' native life. Among the families of Polish railwaymen and strong Romani community relocated into the district by Communists, small businesses, cafes, pubs and cultural venues thrived, despite the dark shadow of the Soviet garrison. When the Curtain fell and the Soviets finally went away, the town of Legnica finally breathed a sigh of relief. Zakaczawie district wasn't especially lucky though. It's being left out by dynamics of Polish capitalism, omitted by investments and falling into disrepair. The ''Miracle District'' nickname of Zakaczawie gained a bitter and ironic edge, but generations of its citizens still retain a strong sense of community. There's crime, poverty and turbulent biographies being written by commercial exclusion, but many people actively decide to stay there despite the challenges. Contemporary Zakaczawie is a living witness of the winds of change, the whims of history putting the social microcosm of its citizens to new tests. It's not easy for them, but they have to live with it, and they do, mostly by simply staying together. This project aims to show that among the very visual poverty and dilapidation of the Miracle District, there are humans - families, friends, neighbors - trying to live their best. The author spent two years between them to go deep beyond the grim appearances, to understand these people as fully as possible, to become a witness - and to show to the world - their everyday, colorful lives, giving them an outward voice. The Miracle District The Shack Hidden among the scenic Karkonosze mountains in southwestern Poland, deep in the woods and well away from the popular tourist trails, The Shack – as its dwellers tend to call it – is a secret meeting place for a special bunch of people. Despite the lack of electricity and internet, every weekend, regardless of the season, The Shack is brimming with trekkers from various walks of life, who typically don’t have the opportunity to meet or interact. They seek shelter from social conventions and develop their own, unique and intimate, small-scale society and culture. The Shack is a place with rich traditions. Located off the beaten Karkonosze tourist trails, since the 1970s it has been popular with various groups of non-conformists. Hippies flocked there to escape the oppression of the Communist authorities. During the political transformations of the 80s, some of them joined Fighting Solidarity (Polish anti-Soviet and anti-communist underground organization), and The Shack became a print-and-distribution center of subversive leaflets. Throughout the years, both political and non-political visitors created a rich set of rules, The Shack’s unwritten code that acts as a tool for introducing newcomers and keeping a low profile. Breaking the code is punished by a system of humorous tasks. Over time, regulars started families and made professional careers, but they handed over The Shack’s traditions to the younger generation of visitors. There is a position of Shack Keeper, who stays there permanently. He lives alone in the wild, taking care of the building and getting along with its guests. He’s the unofficial leader within The Shack. The Keeper usually changes every few years. The Shack somewhat changes too, as Keeper’s personality influences the atmosphere.Today most Shack visitors come on weekends to escape civilization and relax for a bit. The flock of guests increased significantly during the pandemic; people tried to compensate for the scarcity of face-to-face contacts. The sense of belonging is built by working and eating together, among strangers. Guests forage wood from the forest and chop it, prepare meals on the wood-fired stove, share them with others by candlelight, play guitar, sing and dance – all without modern disturbances of internet and smartphones. The Shack dwellers want to experience the traditional way of life and stay among nature. Most appear occasionally, but there are always some who visit it regularly and enjoy it together.
Carolyn Hampton
United States
Lalla Essaydi
Morocco
1956
Lalla Essaydi (Lalla A. Essaydi) is a Moroccan-born photographer known for her staged photographs of Arab women in contemporary art. She currently works in Boston, Massachusetts, and Morocco. Her current residence is in New York. Essaydi was born in Marrakesh, Morocco in 1956. She left to attend high school in Paris at 16. She married after returning to Morocco and moved to Saudi Arabia where she had two children and divorced. Essaydi returned to Paris in the early 1990s to attend the École nationale supérieure des Beaux-Arts. She moved to Boston in 1996 and earned her BFA from Tufts University in 1999 and her MFA in painting and photography from the School of the Museum of Fine Arts in 2003. Influenced by her experiences growing up in Morocco and Saudi Arabia, Essaydi explores the ways that gender and power are inscribed on Muslim women's bodies and the spaces they inhabit. She has stated that her work is autobiographical and that she was inspired by the differences she perceived in women's lives in the United States versus in Morocco, in terms of freedom and identity. She explores a wide range of perspectives, including issues of diaspora, identity, and expected location through her studio practice in Boston. She also looks at the ways of viewing reality while questioning limits of other cultures and challenging Orientalist art, engaging tradition, history, art, and technology. Her Grand Odalisque from the series Les Femmes du Maroc (2008), for example, cites the French painter Jean-Auguste-Dominique Ingres' painting La Grande Odalisque (1814), although her model is dressed. She also presents the resistance of stereotypes maintained by Western and Eastern societies. The inspiration for many of her works came from her childhood, in the physical space where she, as a young woman, was sent when she disobeyed. She stepped outside the permissible behavioral space, as defined by Moroccan culture. Essaydi said her works will become haunted by spaces she inhabited as a child. Several pieces of her work (including Converging Territories) combine henna, which is traditionally used to decorate the hands and feet of brides, with Arabic calligraphy, a predominantly male practice. While she uses henna to apply calligraphy to her female subjects' bodies, the words are indecipherable in an attempt to question authority and meaning. According to Essaydi, "Although it is calligraphy that is usually associated with 'meaning' (as opposed to 'mere' decoration), in the visual medium of my photographs, the 'veil' of henna, in fact, enhances the expressivity of the images. Yet, by the same token, the male art of calligraphy has been brought into a world of female experience from which it has traditionally been excluded." The women depicted in her exhibition of photographs, Les Femmes du Maroc, are represented as decorative and confined by the art of henna. Essaydi thus poses her subjects in a way that exemplifies society's views of women as primarily destined for mere beauty. Henna, however, is extremely symbolic, especially to Moroccan women. It is an association with familial celebrations of a young girl reaching puberty and transitioning into a mature woman. The use of henna in her work creates a silent atmosphere of the women "speaking" to each other through a quality of femininity. It is predominantly a painting process where women who are discouraged to work outside the home find a profitable work in applying a tattoo-like material. Beyond creating powerful pieces revolving around the art of henna, Essaydi includes interpretations of traditional Moroccan elements, including draped folds of cloths adorning women's bodies, mosaic, tiles, and Islamic architecture. Lalla Essaydi’s photo series, Les Femmes du Maroc comments on contemporary social structures, as well as acknowledges the history that has aided in constructing representations of Arab female identity. Les Femmes du Maroc is one of her three major photographic series, which is influenced by nineteenth-century European and American Orientalist art. However, Essaydi appropriates Orientalist paintings by incorporating a new subject & style derived from her own personal history and experiences to emancipate Arabian women and to demonstrate a tradition that is misunderstood by a Western audience. The title of the series is an appropriation of a painting by the French Romantic Artist Eugène Delacroix. Therefore, each photo in the series is influenced by Orientalist art that is then appropriated. Essaydi's photographic series include Converging Territories (2003–2004), Les Femmes du Maroc (2005–2006), Harem (2009), Harem Revisited (2012–2013), Bullets, and Bullets Revisited (2012–2013). Her work has been exhibited around the world, including at the National Museum of African Art, and is represented in a number of collections, including the Art Institute of Chicago; the Museum Fünf Kontinente Munich/ Germany; the San Diego Museum of Art; the Cornell Fine Arts Museum, Winter Park, Florida; the Fries Museum in Leeuwarden, The Netherlands; the Museum of Fine Arts, Boston; and the Williams College Museum of Art in Williamstown, Massachusetts. She was named as #18 in Charchub's "Top 20 Contemporary Middle Eastern Artists in 2012-2014". In 2015, the San Diego Museum of Art mounted the exhibition, Lalla Essaydi: Photographs. Source: Wikipedia Lalla A. Essaydi grew up in Morocco and now lives in USA where she received her MFA from the School of the Museum of Fine Arts/TUFTS University in May 2003. Essaydi’s work is represented by Howard Yezerski Gallery in Boston and Edwynn Houk Gallery in New York City. Her work has been exhibited in many major international locales, including Boston, Chicago, Minneapolis, Texas, Buffalo, Colorado, New York, Syria, Ireland, England, France, the Netherlands, Sharjah, U.A.E., and Japan and is represented in a number of collections, including the Williams College Museum of Art, The Art Institute of Chicago, the Fries Museum, the Netherlands, and The Kodak Museum of Art. Her art, which often combines Islamic calligraphy with representations of the female body, addresses the complex reality of Arab female identity from the unique perspective of personal experience. In much of her work, she returns to her Moroccan girlhood, looking back on it as an adult woman caught somewhere between past and present, and as an artist, exploring the language in which to “speak” from this uncertain space. Her paintings often appropriate Orientalist imagery from the Western painting tradition, thereby inviting viewers to reconsider the Orientalist mythology. She has worked in numerous media, including painting, video, film, installation, and analog photography. "In my art, I wish to present myself through multiple lenses -- as artist, as Moroccan, as traditionalist, as Liberal, as Muslim. In short, I invite viewers to resist stereotypes."Source: lallaessaydi.com
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