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Giorgio Di Maio
Giorgio Di Maio
Giorgio Di Maio

Giorgio Di Maio

Country: Italy
Birth: 1963

Giorgio Di Maio (1963, Naples) begins to take photos during his Architectural studies (1990),where he understood the strength of the photography as a mean to extrapolate from the reality a piece of the reality itself, independent in the shape and in the substance having a own narrative meaning. The expositive activity (since 1992) and the professional one (since 1993) went forward together, and every kind of restructuring activity is an opportunity for linguistic research. In 2003 he held a Master in "Fotografia dello spettacolo" by Silvia Lelli, At European Institute of Design in Milano, that introduced him to a deep research into the American Photography. Between 20017 and 2010, in Basilicata, he developed the series "Paesaggi lucani" and tried in the same period the digital photo machine. In Di Maio, then, woke up his environmental soul that bring the artist in 2011 to a new exhibition "Non è Napoli" dedicated to his own city and its beauty during the rubbish scandal. Since 2013 he slowed down the architect profession starting to study philosophy as theorical support to the practical photography, going from Naples to Milan very often, and vice versa. Then he creates" Armonia nascosta", from his studies, that is written with a specific modus operandi, aware of his reasons and purpose. Starting form Heraclitus, the Hidden Harmony show the transmigration of the mystical and philosophical roots of Paul Klee e Vassilij Kandinskij's abstract art til the photography, transforming it into a growth process both spiritual and social of a man, who goes through the evidence of the visual data looking for the Hidden Harmony as it appears today. Some projects "I sentieri dell'acqua e Chiaroscuro" (2013-2014), "Feminine, Photokina" (2016), "Cristianesimo Arte e Paganesimo" (2017), "Correspondances" (2018), "Milano in Armonia" (2018), "Il mare di Leopardi (2020), always continuing his studies of the immaterial in the material world. In 2017 he published his Photographic-philosophic web site of his research, that will be considered by different international photographic magazines. Then he started an intense exhibitions period, among public exhibition and festivals, having so many positive feedbacks from the public but also from the sector critical. In 2019, the Prof. Guido Ferraro, full professor of "Semiotica e Teoria della narrazione" at Torino's University, named Di Maio's research with those by Franco Fontana, Luigi Ghirri and Mario Giacomelli. Giorgio di Maio goes from a city to another, looking for the Hidden Harmony in nowadays reality.

About Hidden Harmony
The project that I would represent is the mystical and philosophical roots of Abstract Art transmigration into the Photography.

The Art as knowledge tool to understand the sense. Going over the phenomenon, the appearances, searching for the law that create each event, for everyone also individual or being part of a whole.

Basically there is the rejection of materialism, the faith in progress and particularly the faith in the spiritual progress of the men helped from the artist which "has in himself a mysterious visionary force....to see and to show".

The photographer artist isn't a perfected camera who think that the knowledge and the experiences are only a replica of reality, who limit to reproduction of the exteriority, closed from the barriers of the phenomenon, but he know and must to express an ethical content which he gets from the sensitive data.

The equilibrium that comes out from the tens and integration of differences, where the opposites converge completing themselves and the materiality falls to leave space to the spiritual presence, transform every shot in a travel through the space-time instances, instead of being the static representation of the place.

In the Photography the language remain the same, using shape and color like the musical notes that touch the soul when you press a key and the human spirit vibrate.

The research is the Harmony: to identify in the reality different elements in contrast with each other but in a unitary composition to create a mutual stimulating of the sense of balance and rest. The Peace.

The expressionism of Der Blaue Reiter started in the of age of the new spirituality. Instead the wars and the extermination camps comes. It doesn't mean that the materialism has won but only a wrong idea of the temporal date. We don't know how much time need to achieve the spiritual progress of the humanity, maybe thousands of years or more.

The important thing is that each era made a new step in right direction and in the contemporary era the Photography could be the most powerful means to give a contribution in this way.
 

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More Great Photographers To Discover

John Thomson
Scotland
1837 | † 1921
John Thomson, one of the great figures of nineteenth century photography, is known for the unusual and exotic nature of his chosen subject matter. Born in Edinburgh, Scotland in 1837, Thomson took up photography as a profession in his early twenties. For ten years, from 1862, he traveled and explored the Far East, visiting Hong Kong, Singapore, Penang and the Malay Peninsula, Siam, Cambodia, Vietnam, Formosa and especially China. Utilizing a large wooden box-type camera capable of accommodating a glass plate of up to 12 x 16 inches, John Thomson photographed commoners and kings, attempting to capture the individual behind the veneer of social status. His photographic record of the Far East documented a complete panorama of the cultures and people of the Far East at a time when Westerners were a few and curious lot. John Thomson not only created a photographic history, but also wrote numerous articles and books on his travels and views of life in the Far East. There is no doubt that it was Thomson’s sympathetic approach to his subjects, and the dignity with which he embued them, as much as his great technical expertise, which enabled him to produce such an outstanding photographic documentary. It is this marriage between sensitivity, technical expertise and sheer professionalism, not to mention his voluminous literary output and descriptions of the scenes and people, which he photographed, that has earned Thomson the title of the ‘first of the great photo-journalists’. His work, which has only recently gained full recognition, represents one of the great photo-historical records in the history of documentary photography. Source Westwood Gallery
Roger Ballen
United States
1950
One of the most influential and important photographic artists of the 21st century, Roger Ballen's photographs span over forty years. His strange and extreme works confront the viewer and challenge them to come with him on a journey into their own minds as he explores the deeper recesses of his own. Roger Ballen was born in New York in 1950 but for over 30 years he has lived and worked in South Africa. His work as a geologist took him out into the countryside and led him to take up his camera and explore the hidden world of small South African towns. At first he explored the empty streets in the glare of the midday sun but, once he had made the step of knocking on people's doors, he discovered a world inside these houses which was to have a profound effect on his work. These interiors with their distinctive collections of objects and the occupants within these closed worlds took his unique vision on a path from social critique to the creation of metaphors for the inner mind. After 1994 he no longer looked to the countryside for his subject matter finding it closer to home in Johannesburg. Over the past thirty five years his distinctive style of photography has evolved using a simple square format in stark and beautiful black and white. In the earlier works in the exhibition his connection to the tradition of documentary photography is clear but through the 1990s he developed a style he describes as 'documentary fiction'. After 2000 the people he first discovered and documented living on the margins of South African society increasingly became a cast of actors working with Ballen in the series' Outland (2000, revised in 2015) and Shadow Chamber (2005) collaborating to create powerful psychodramas. The line between fantasy and reality in his subsequent series' Boarding House (2009) and Asylum of the Birds (2014) became increasingly blurred and in these series he employed drawings, painting, collage and sculptural techniques to create elaborate sets. There was an absence of people altogether, replaced by photographs of individuals now used as props, by doll or dummy parts or where people did appear it was as disembodied hands, feet and mouths poking disturbingly through walls and pieces of rag. The often improvised scenarios were now completed by the unpredictable behaviour of animals whose ambiguous behaviour became crucial to the overall meaning of the photographs. In this phase Ballen invented a new hybrid aesthetic, but one still rooted firmly in black and white photography. In his artistic practice Ballen has increasingly been won over by the possibilities of integrating photography and drawing. He has expanded his repertoire and extended his visual language. By integrating drawing into his photographic and video works, the artist has not only made a lasting contribution to the field of art, but equally has made a powerful commentary about the human condition and its creative potential. His contribution has not been limited to stills photography and Ballen has been the creator of a number of acclaimed and exhibited short films that dovetail with his photographic series'. The collaborative film I Fink You Freeky, created for the cult band Die Antwoord in 2012, has garnered over 125-million hits on YouTube. He has taken his work into the realms of sculpture and installation, at Paris' Musée de la Chasse et de la Nature (2017), Australia's Sydney College of the Arts (2016) and at the Serlachius Museum in Finland (2015) is to name but a few. The spectacular installation at Les Rencontres d'Arles 2017, "House of the Ballenesque" was voted as one of the best exhibitions for 2017. In 2018 at the Wiesbaden Biennale, Germany, another installation "Roger Ballen's Bazaar/Bizarre" was created in an abandoned shopping centre. Ballen's series, The Theatre of Apparitions (2016), is inspired by the sight of these hand-drawn carvings on blacked-out windows in an abandoned women's prison. Ballen started to experiment using different spray paints on glass and then 'drawing on' or removing the paint with a sharp object to let natural light through. The results have been likened prehistoric cave-paintings: the black, dimensionless spaces on the glass are canvases onto which Ballen has carved his thoughts and emotions. He also released a related animated film, Theatre of Apparitions, which has been nominated for various awards. In September 2017 Thames & Hudson published a large volume of the collected photography with extended commentary by Ballen titled Ballenesque Roger Ballen: A Retrospective. Halle Saint Pierre in Paris opened an exhibition September 6th 2019 titled The World According to Roger Ballen. Thames & Hudson published the book in French and English to accompany the show. His work took over the entire space for more than a year closing in January 2021. The World According to Roger Ballen has since been successfully exhibited at Jakopic Gallery in Ljubljana, Slovenia; as well as the Kunstmuseum Den Haag, The Hague. In October 2020, Hatje Cantz released Roger the Rat which was produced in Johannesburg between 2015 and 2020. Here Ballen creates and documents a part-human, part-rat creature who lives an isolated life outside of mainstream society. This book presents the cycle of photographs in the form of an impressive show that keeps the reader reflecting long after the last page. Ballen also produced a film that accompanies the book launch during October 2020. Roger Ballen has published over 25 books internationally. His works are in more that 50 of the most important international museum collections. In the fall of 2022, Thames and Hudson released a second volume of Ballenesque Roger Ballen: A Retrospective in paperback. 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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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