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Enter AAP Magazine 54 Nature: Landscape, Wildlife, Flora & Fauna
Enter AAP Magazine 54 Nature: Landscape, Wildlife, Flora & Fauna
Miho Kajioka
Self Portrait
Miho Kajioka
Miho Kajioka

Miho Kajioka

Country: Japan
Birth: 1973

Miho Kajioka was born February 21st, 1973 in Japan and studied at Concordia University and the San Francisco Art institute in the 1990s. Kajioka's artistic practice is in principal snapshot based; she carries her camera everywhere and intuitively takes photos of whatever she finds interesting. These collected images serve as the basic material for her work in the darkroom where she creates her poetic and suggestive image-objects through elaborate, alternative printing methods. Kajioka regards herself more as a painter/drawer than as a photographer. She feels that photographic techniques help her to create works that fully express her artistic vision. Her images evoke a sense of mystery in her constant search for beauty. The focused, creative and respectful way in which she uses the medium of photography to create her works seems to fit in the tradition of Japanese art that is characterized by the specifically Japanese sense of beauty: wabi sabi. Wabi has been described as 'serene attention to simple things' and sabi as 'beauty acquired through the patina of time'. The artist regards herself as a maker of objects rather than a maker of photographs, using moments of her everday life as both inspiration and material.

Source: Peter Fetterman Gallery



Miho Kajioka (b. 1973, Japan, lives in Kyoto) studied fine art in the United States and Canada and started her career as a journalist in her native country Japan. It was after the 2011 earthquake and tsunami that Kajioka was reconnected to her photographic art. Two months after the disaster, while reporting in the coastal city of Kamaishi, where over 800 people died, she found roses blooming beside a blasted building. That mixture of grace and ruin made her think of a Japanese poem:

In the spring, cherry blossoms,
In the summer the cuckoo,
In autumn the moon, and in
Winter the snow, clear, cold.

Written by the Zen monk Dogen, the poem describes the fleeting, fragile beauty of the changing seasons. The roses Kajioka saw in Kamaishi bloomed simply because it was spring. That beautiful and uncomplicated statement, made by roses in the midst of ruin, impressed her, and returned her to photography.

The photos presented, span Kajioka's adulthood, including pictures she took while living abroad, as well as scenes she captured in Japan after the disaster. The little pictures of a flower, or a running boy, are scenes from daily life, as it is. These fragments of her life, from various periods and against changing backdrops, are not so different from each other, and the differences that remain aren't important. Happiness, sadness, beauty and tragedy only exist in our minds. Things are just as they are.

Since 2013 Kajioka's work has been exhibited in France, the Netherlands, Colombia, the United Kingdom, Italy, Germany and Spain.

Source: IBASHO



Exhibitions
2020
tanzaku, The Photographers' Gallery Print Sales (February 7 to March 22)

2019
time travel (duo exhibition with Rens Horn), de ketelfactory, Schiedam, the Netherlands (September 28 to December 22)
And, where did the peacocks go?, International Photo Festival InCadaqués, Cadaqués, Spain (September 20 to 29)
And, where did the peacocks go?, Kunstenfestival Watou, Watou, Belgium (June 29 to September 1)
2018 (all solo)
So it goes, IBASHO Gallery, Antwerp, Belgium (September 9 to November 4, 2018)
So it goes, Caroline O'Breen Gallery, Amsterdam, Netherland (September 8 to October 13, 2018)
Half a dozen, Residency Program, Lisbon, Portugal (May 24 to August 31, 2018)
Unfinished spaces, The Photographers' Gallery, Print Sales, London, UK (Feb 23 to April 14)

2017
And, where did the peacocks go?, Corden Potts Gallery, San Francisco, US (March 23 to April 29)

2016
And, where did the peacocks go?, Galerie VU', Paris, France (June 8 to September 2 – Solo)
Et, où les paons sont-ils allés?, Festival La Gacilly Photo, France (June 3 to September 30)
Grace and Ruin, SeeLevel Gallery, Amsterdam, Netherland
And, where did the peacocks go?, Central Colombo Americano, Bogota, Colombia

2015
Renaissance Photography Prize, Getty Images Gallery, London, UK (Group)
And, did the peacocks go?, ARTBO, Bogota, Colombia (Solo)
And, where did the peacocks go?, Twenty 14 Contemporary, Milan, Italy (Solo)
UNREAL, M2 Gallery, Sydney, Australia (Group)

2014
LAYERS, Microprisma, Rome, Italy (Solo)
as it is, Fotografika Galerie, Gland, Switzerland (Solo)
Balade(s) Parcours Photographique, Galerie Le Neuf, Lodève, France (Group)
Boutographies, Montpellier, France (Group)
Catching tails, Linke, Milan, (Group)

2013
As It is, Centro Italiano della Fotografia d'Autore, Bibbiena, Italy (Group)
Reality and Emotion, Valid Foto BCN Gallery, Barcelona (Group)

Galleries

IBASHO, Antwerp, Belgium
The Photographers' Gallery, Print Sales, London, United Kingdom
Galerie Caroline o'Breen, Amsterdam, the Netherlands
Ira Stehmann Fine Art, Munich, Germany
Bildhalle, Zürich, Swizterland
Polka Galerie, Paris, France
Twenty14 Contemporary, Milan, Italy
Peter Fetterman Gallery, Santa Monica, United States

Agency

IBASHO

Website

@mihokajioka

 

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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
David Stewart
United Kingdom
1958
David Stewart began his career by photographing punk bands including The Clash and The Ramones. He also took to photographing the passing parade of colourful characters on Morecambe Promenade with squirrel monkey's Joey and Queenie. After graduating at Blackpool and The Fylde College, Stewart moved to London in 1981 where he persued a career in photography, rapidly establishing himself as one of the UK's most highly accomplished photographers. In 1995 he directed and produced a short film "Cabbage" which was nominated for a BAFTA. Accompanying the film is a series of surrealist photographic images in tribute to the much-maligned vegetable. In 2001 he published a body of work titled Fogeys comprising of kitsch, cartoon-like photographs of people growing old disgracefully. Exhibited at the Institute of Contemporary Art London "Fogeys" won a Silver Award at the Art Directors Club of New York. The book "Thrice Removed" was published in 2009. While still singular and mischievous, the book includes works that are more muted in colour and personal in tone. The projects "Indecision" and "Intension" return once again to the surreal providing an intriguing study of young women. "Teenage Pre-occupation" which takes a look at teenagers and the changes they go through and was published in May 2013. The short film "Stray" 2013 was screened at the London Short Film festival. Stewart won The Taylor Wessing portrait prize in 2015. He had been previously shortlisted for the Photographic Portrait Prize in 2007 and accepted a further fourteen times between 1995 and 2012 each time exhibited at the National Portrait Gallery, London. In 2016 Stewart was presented with The Royal Photographic Society award for outstanding achievement and excellence in the fields of Editorial, Advertising and Fashion Photography. 2018 saw the publication of "Paid Content" which uses the setting of the advertising agency to explore the changing face of workplace culture and the wider dehumanising effect that is occurring due to the growth of large, faceless corporations and globalisation. 2020 saw the publication of "Geoffrey Valentine" which presents unflinching portraits of his dead father lying in a coffin in a chapel of rest. Geoffrey Valentine at Wren London
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Founded in 2020 by photographer, publisher, and classical pianist Tomasz Trzebiatowski, FRAMES Magazine has quickly established itself as a thoughtful space for photography lovers who believe that powerful images deserve to live on paper. Known for its beautifully printed quarterly issues and dynamic international community, FRAMES bridges the gap between tradition and innovation in the photographic world. As editor-in-chief, Trzebiatowski has created not only a publication but a platform that celebrates diverse genres, nurtures dialogue, and champions the tactile experience of print in a digital age. In this interview, he reflects on the journey from founding FRAMES to building a global membership, the challenges of independent publishing, and the future of photography in both print and digital forms.
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French photographer Manuel Besse is known for his compelling black-and-white imagery, which blends portraiture, documentary, and poetic narrative into a singular visual voice. With a career spanning several decades and continents—from the gold mines of Serra Pelada to the Arctic Circle—his work reflects a deep commitment to authenticity, human connection, and the preservation of cultural and natural landscapes. His series Macadam, winner of AAP Magazine #41 B&W, offers a contemplative look at fleeting urban encounters, rendered in his signature monochrome style. We asked him a few questions about his life and work.
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