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Frank Machalowski
Frank Machalowski
Frank Machalowski

Frank Machalowski

Country: Germany
Birth: 1971

"I'm Frank Machalowski, a german photographic artist and photographer, born in Berlin who lives and work in Leipzig today. After studying economics in Berlin and work as an business consultant for 14 years, I work as a freelance photographer and artist since 2011.

My majors are on the city and the countryside type of photography - two opposite fields, with all their major differences and their potential for a perfect interaction. I am currently a listed photographer at the Art Photo Index and LensCulture, and also a member of a permanent collection of the Bibliothèque Nationale de France in Paris.

Some of my photographs were shown in Germany, France, USA, India, UK and Italy at galleries and festivals.

For my artistic projects I work mainly with analogue photographic techniques."
 

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More Great Photographers To Discover

Marcin Owczarek
Poland
1985
My art has always been focusing on condition of our globe and the condition of man. My antiutopian, critical photography is based on the anthropological research. I focus on exploring and interpreting the impact of: new technologies, bio-science, unconscious, fears, morals, social situations, behaviors, habits, rituals, biological changes, the use of animals, depression in urban envi...ronments, destruction of the soil, overpopulation, deforestation, universal famine and - over human life. As a result, I create the image of the 21 century and the image of our current society. In this way, by commenting behaviour of human individuals I want to indicate that: Man is imperfect. Man is a savage, greedy rebel of Nature, living between the insanity and lunacy, away from his true nature. Man live in the play cage because he was captured by Illusions of this world: welfare tyranny, desire of possessing material things, consumption, jealousy, hate...what all in all led him to the broken relationship with the globe and other human beings. As a result I stress the present process of dehumanization, mechanization and standardization of human race, false norms and illusional values that was given for the truth to the society by religion, governments,laws,propaganda, false mirror of the television...etc. In my opinion, nowadays it is essential to articulate this kind of behavior, because the way which the present world run, might guide the human species: firstly- into a total slavery, then to new nuclear era, and finally to the total extinction...There is number of potential scenarios, but one of them is definitely Total Extinction... I admire the way of dadaism as well as surrealism. My spirit flies with counterculture and the idea of transgression. I regard my critical collages as the prediction of human degradation, and as a consequence - 'Apocalypse'....... Many wise people said that before but I will repeat: we are responsible for this world and for other human beings, and in our hands is decision: Do we want to live in coexistence or do want to reproduce another monsters to this world who will fight against each other in another nuclear war... What are the crucial implications of this? - The world's Future. "You pays your money and you takes your choice".Marcin Owczarek, Lier 2011
Carmen Winant
United States
1983
Carmen Winant is a writer and visual artist who explores representations of women through collage, mixed media and installation. She is the Roy Lichtenstein Endowed Chair of Studio Art at The Ohio State University and a 2019 Guggenheim Fellow in photography. Winant utilizes installation and collage strategies to examine feminist modes of survival and revolt. Her recent projects have been shown at the Museum of Modern Art, Sculpture Center, The Columbus Museum of Art, and The Wexner Center of the Arts. Winant’s artist books — My Life as a Man and My Birth — were published by Horses Think Press, SPBH Editions, and ITI press; her forthcoming artist book will be published by Printed Matter Inc. Winant’s work has been written about in The New York Times, The Wall Street Journal, BOMB, The Guardian, and Art in America. In 2019, Winant published with Printed Matter the book Notes on Fundamental Joy; seeking the elimination of oppression through the social and political transformation of the patriarchy that otherwise threatens to bury us. She lives in Columbus, OH, with her partner Luke Stettner and her two and four-year-old sons, Rafa and Carlo. About My Birth In the final spread of Carmen Winant’s book, My Birth—a moving interplay of collected photographs and personal writings on the confounding process of labor—a black-and-white image shows a new mother gazing into a hand mirror. On the opposite page Winant offers her own reflection: “By the time you are reading this, cracked open and flimsy, I will have birthed again. I am no closer to understanding who takes possession of this process, or locating the words to make it known.” The first part is true: Winant delivered her second son two months ago. But the rest? After a yearlong dive into the subject—combing for vintage pamphlets, sourcing materials from “OG midwives,” and reading Margaret Atwood, Sylvia Plath, Adrienne Rich, and so many others—the artist seems to have come as close to grasping the unknowable as one can get, thanks to twin projects that have debuted this week. If the book skews intimate (snapshots of her mother’s own home deliveries weave in a rare thread of autobiography), Winant’s debut installation at the Museum of Modern Art is monumental. Part of “Being: New Photography 2018,” the collage, also titled My Birth, takes over two facing walls in a narrow 20-foot-long gallery. There, Winant has taped up more than 2,000 found images of women careening through the full, uncensored continuum of birth. “I’ve never been inside of a project in quite the same way,” Winant says by phone from Ohio, where she is an assistant professor at the Columbus College of Art & Design, referring to the way that real-life experience blurred with the flood of images taking over her studio: women weeping into pillows, collapsing into partners’ arms, submitting to medical devices (bane or blessing of modernity?), and bringing bodies out of their bodies.Source: Vogue
Vee Speers
Australia
or over two decades, Australian Paris-based artist Vee Speers has established herself in the art world with her unforgettable portraits. Her carefully choreographed images are painterly and ethereal, with a visual and metaphorical ambiguity which challenges established narratives. In her iconic series The Birthday Party, she eternalises the innocence of childhood with timeless portraits that are at once hauntingly beautiful and provocative. She dresses, styles and sometimes masks her characters, creating enigmatic stories to blur the line between reality and fiction and highlighting our need to escape into fantasy. Speers succeeds in choreographing characters that offer allegorical glimpses into life, triggering memories and emotions from our own childhood. From the legend of the Phoenix, Speers draws inspiration for her most recent work Phoenix, an evocative story about passion, love and loss and an homage to the anonymous women. In this series Phoenix, the battles are over and the flames and ashes disappear. Emerging is the emboldening force of liberation as these women of all ages are on the threshold of new beginnings. At once powerful and vulnerable, Speers' portraits are timeless symbols of transformation between life and loss and the renaissance of a new identity. Speers' work has been exhibited in museums, galleries, art fairs and festivals around the world, and published in features and on covers of more than 60 international magazines, with 3 sold-out monographs of her work. Her photographs have been acquired by Sir Elton John Collection, Michael Wilson Collection, Hoffman Collection U.S. , Carter Potash Collection, Morten Viskum Collection, Alan Siegel, Lawrence Schiller, DZ Bank, Museum of Fine Arts Houston, Museum 21C, Kentucky, George Eastman House, Beth Rudin Dewoody, Hudson Bay Company Art Fund, CB Collection, Tokyo. More about Vee Speers: AAP: When did you realize you wanted to be a photographer? Vee Speers: I’ve always thought photography was magical as my father had his own darkroom. When I went to art school, I realized that the instant way of capturing an image suited my impatient personality. Where did you study photography?QCA, Brisbane, Australia Do you have a mentor or role model?Not really. I don’t like to follow. What or who inspires you?The cinema is a constant source of inspiration. A story is told, and the way it is filmed can transport you to another time or place. Still images can be the same. How could you describe your style?Playful, beautiful, strange, melancholic, obvious and unexpected. Do you have a favorite photograph or series?The Birthday Party and Bulletproof This is two series photographed 6 years apart using the same children. What kind of gear do you use?Polaroid film and medium format cameras. Do you spend a lot of time editing your images? For what purpose?No, I know right away when I’ve taken a good shot. Or if I haven’t. What advice would you give a young photographer?Know what you want and don’t be distracted from your goal. Don’t listen to what anybody else says. What mistake should a young photographer avoid?Accepting to shoot anything that will compromise his or her personal journey. An idea, a sentence, a project you would like to share?Don’t be afraid.What are your projects?Portraits, portraits and more portraits. Your best memory as a photographer?There are so many. Every time I take a great image, I feel so excited, like everything has lined up perfectly. These are the best memories. The compliment that touched you most?A woman once told me that my work had changed her life. If you were someone else who would it be?Diane Arbus, with all those wonderful and strange people to photograph. Your favorite photo book?Lord of the Flies by William Golding.
Elisabeth Sunday
United States
Elisabeth Sunday has been photographing indigenous people across the African continent for the last 26 years. Using a flexible mirror she created for the purpose (and hand carries unaccompanied to some of the most remote and dangerous spots on earth), Sunday has created her own analog process that prefigured Photoshop that she calls "Mirror Photography". Her method of photographing her subjects emphasizes and enhances their grace, elongating the body and the folds of their garments, creating an impressionistic effect one might be used to seeing in painting but which is unexpected in a medium from which we often expect a more literal representation. The effect is closer to that of dance, in which the body has reshaped itself and learned to move in a way that proclaims and exaggerates all its best qualities, while momentarily silencing its flaws, and in which movement itself has an aesthetic, rather than merely practical, purpose. Typically Sunday captures an elongated vertical reflection, rushing and bleeding like a single expressive brush stroke. Although Sunday herself is never visible in the frame, she is as much actor as she is director within the drama of these photographs, as she strives to represent not so much the personal characteristics of her subjects, but an essential gesture that connects a given incarnation with the long history of the soul. In her Anima and Animus series, Sunday mediates on eternal masculine and feminine energies, using warlike Koro men and nomadic Tuareg women as subjects. The Anima women are hidden under flowing garments, slanting to left or right or reaching upward like dark flames against the steady white curve of a dune. The Animus figures rise like tough young trees or spears, rooted somewhere beneath the picture plane. Grace and violence here seem cast together in a solid block, As with so many of Elisabeth Sunday's figures, these seem composed of stone or bone more than living flesh. Elisabeth Sunday has shown in galleries and Museums the world over including the Cleveland Museum of Art, Centre cultural Calouste Gulbenkian, Paris, France, the African American Museum, Los Angeles; International Photography Biennial, Brecsia, Italy, UC Berkeley Art Museum; Salle d' Exposition, Arles, France, Le Maison de la Photographie, Aosta, Italy, Exploratorium Museum, San Francisco, CA Smithsonian Anakostia Museum, Center for African American History and Culture, Washington D.C. The Museum of Fine Arts, Houston, and The Los Angeles County Museum of Art. Her work is included in major collections: The Corcoran Art Gallery, The University Art Museum at Berkeley, The Cantor Art Center at Stanford University, The Los Angeles Museum of Art, The Museum of Fine Art-Houston, Le Bibliothèque Nationale de Paris, France, The San Francisco Museum of Art, and The Eastman Kodak Collection. Her private collectors include Graham Nash, Quincy Jones, Gloria Steinem, Linda Grey, Bill Cosby, Bonnie Raitt and Alice Walker.Source Frank Pictures Gallery
Attar Abbas
Iran/France
1944 | † 2018
Attar Abbas, better known as Abbas, was an Iranian photographer known for his photojournalism in Biafra, Vietnam and South Africa in the 1970s, and for his extensive essays on religions in later years. He was a member of Sipa Press from 1971 to 1973, a member of Gamma from 1974 to 1980, and joined Magnum Photos in 1981. Attar, an Iranian transplanted to Paris, dedicated his photographic work to the political and social coverage of the developing southern nations. Since 1970, his major works have been published in world magazines and include wars and revolutions in Biafra, Bangladesh, Ulster, Vietnam, the Middle East, Chile, Cuba, and South Africa with an essay on apartheid. From 1978 to 1980, he photographed the revolution in Iran, and returned in 1997 after a 17-year voluntary exile. His book Iran Diary: 1971– 2002 (2002) is a critical interpretation of its history, photographed and written as a personal diary. From 1983 to 1986, he travelled throughout Mexico, photographing the country as if he were writing a novel. An exhibition and a book, Return to Mexico: Journeys Beyond the Mask (1992), which includes his travel diaries, helped him define his aesthetics in photography. From 1987 to 1994, he photographed the resurgence of Islam from the Xinjiang to Morocco. His book and exhibition Allah O Akbar, a journey through militant Islam (1994) exposes the internal tensions within Muslim societies, torn between a mythical past and a desire for modernization and democracy. The book drew additional attention after the September 11 attacks in 2001. The choice was to think of oneself either as a photojournalist or an artist. It wasn’t out of humility that I called myself a photojournalist, but arrogance. I thought photojournalism was superior. -- Attar Abbas When the year 2000 became a landmark in the universal calendar, Christianity was the symbol of the strength of Western civilization. Faces of Christianity: A Photographic Journey (2000) and a touring exhibit, explored this religion as a political, a ritual and a spiritual phenomenon. From 2000 to 2002 he worked on Animism. In our world defined by science and technology, the work looked at why irrational rituals make a strong come-back. He abandoned this project on the first anniversary of the September 11 attacks. His book, In Whose Name? The Islamic World after 9/11 (2009), is a seven-year quest within 16 countries : opposed by governments who hunt them mercilessly, the jihadists lose many battles, but are they not winning the war to control the mind of the people, with the "creeping islamisation of all Muslim societies?" From 2008 to 2010 Abbas travelled the world of Buddhism, photographing with the same skeptical eye for his book Les Enfants du lotus, voyage chez les bouddhistes (2011). In 2013, he concluded a similar long-term project on Hinduism with the publication of Gods I've Seen: Travels Among Hindus (2016). Most recently, before his death, Abbas was working on documenting Judaism around the world. Before his death, Abbas was working on documenting Judaism around the world. He died in Paris on 25 April 2018, aged 74. About his photography Abbas wrote: "My photography is a reflection, which comes to life in action and leads to meditation. Spontaneity – the suspended moment – intervenes during action, in the viewfinder. A reflection on the subject precedes it. A meditation on finality follows it, and it is here, during this exalting and fragile moment, that the real photographic writing develops, sequencing the images. For this reason a writer's spirit is necessary to this enterprise. Isn't photography "writing with light"? But with the difference that while the writer possesses his word, the photographer is himself possessed by his photo, by the limit of the real which he must transcend so as not to become its prisoner." Source: Wikipedia Abbas, as he referred to himself professionally, was known for dramatic black-and-white photographs delivered with a point of view, especially in his book Iran Diary: 1971– 2002 (2002), a collection of images and text presented as a sort of journal. When the events that resulted in the overthrow of Shah Mohammed Reza Pahlavi in 1979 began, Abbas supported change, but he soon became disillusioned with Ayatollah Ruhollah Khomeini, who took over the government. “When the revolution started, it was democratic,” The Toronto Star quoted him as saying in 2013. “It was my country, my people and my revolution. Then, slowly, it was being hijacked.” A turning point, he said, was the execution of four generals after a secret trial. He photographed their corpses in a morgue. “Something that we learned,” he said, “is that the extremists always win. That was my main lesson from the revolution. The extremists were prepared to kill, imprison, torture — everything. So they won.” Abbas was born in 1944 in a part of Iran near the Pakistan border. When he was a boy his family relocated to Algeria; he said that growing up during that country’s war of independence sparked his interest in documenting political events. He taught himself to use a camera, and among his earliest jobs was working for the International Olympic Committee at the 1968 Summer Games in Mexico. He would return to Mexico in the mid-1980s, taking pictures throughout the country over three years and producing the 1992 book Return to Mexico: Journeys Beyond the Mask (1992). In the 1970s he worked for the French agencies Sipa and Gamma. Early in that decade he was in Africa, covering the aftermath of the Biafran war in Nigeria and other events. He then found himself back in Iran. “My family is from Iran,” he told Vice in 2015, “but it isn’t as if I felt particularly Iranian back then. But I did feel that things had to change — you can’t just have some shah making all the important decisions for an entire country.” As the situation became more unstable and it became clear to him that the revolutionaries were no better than the regime they were replacing, he faced pressures from friends. “They urged me not to show the revolution’s negative side to the world,” he said. “The violence was supposed to come from the shah, not the protesters. I told them that it was my revolution as well, but I still needed to honor my duty as a journalist — or a historian, if you will.” He left the country in 1980 and did not return for 17 years. The revolution, though, had instilled in him an interest in what people throughout the world were doing in the name of God. “It was obvious after two years that the wave of Islamism was not going to stop at the borders of Iran,” he said in a video interview with The British Journal of Photography in 2009. “It was going much beyond the borders.” There are two ways to think about photography: one is writing with light, and the other is drawing with light. -- Attar Abbas He began by examining that phenomenon, resulting in the book Allah O Akbar: A Journey Through Militant Islam (1994), which recounted his travels through 29 Islamic countries. “When you’ve started with God you might as well stay with him,” he said, explaining why he went on to look at Christianity, paganism, Buddhism and more. It was an examination not of personal faith, he said, but of how faith can be deployed and twisted in other spheres. “What I’m interested in is the political, social, economic, even psychological aspects of religion,” he said, adding, “More and more, nations are defining their identities referring to religion.” If his work often put him in the middle of trouble spots, Abbas was not necessarily interested in images of blood and weaponry. “Most photographers, when they say they’re war photographers, they’re not really war photographers; they’re battle photographers,” he said in the video interview. “War does not limit itself to boom-boom, to the battle itself. Wars are very, very complex phenomenons, because they have a source, and it takes a while to come up, then it happens, and there are consequences. I’m more interested in the why and the afterwards of the wars.” He played down the part of his work that involved putting himself in harm’s way. “They say ‘courage’ — O.K., you have to be courageous,” he said. “But for me courage is a lack of imagination. You cannot imagine that it’s going to happen to you, therefore you go to the battle.”Source: New York Times
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All About Photo Awards 2026
$5,000 Cash Prizes! Juror: Steve McCurry