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Freedom and the Iron Cage in Modern Sport

No one talks about building character when covering Olympic level gymnastics. If anything, the intensive training regimens that start soon after infancy are likely to stunt development of everything not necessary for athletic achievement. Denial is the order of the day, however, so the coverage is very soft focus when dealing with the production side of modern sport. What we do see are the intended results:

Unbelievable, isn’t it? Astonishing, amazing, incredible–and she’s barely past childhood. Nor is this a trick of the camera: look at her musculature, and the sure control of her limbs, and the arch of the neck as she keeps her eyes focused on the landing. She is flying through the air as the rest of us will never do, a moment of perfect freedom achieved only through extreme discipline.

The photograph presents a double image that supplies the soft focus background for her achievement. The athlete of the moment performs against an image of her type. Life and art are perfectly coordinated: the larger image in the background provides a sense of aesthetic tradition that frames and guides the live performance. The background image could be the performer herself at a slightly younger age, already radiating the innocence of a young girl perfectly composed, or the sport as it represents both excellence and aspiration. The athlete in the foreground reveals how innocence becomes transformed by the drive train of competition. She is entrained with the standard against which she will be measured, and yet upside down–everything she might have aspired to do, but at a higher level of difficulty.

Nor is she merely a study in form; the image is explosive, as if she has been launched from some modern catapult. Surely this is one sign of the incredible technological power of modern civilization–not least its capacity for complete optimization of human skill and energy toward a specific, highly defined task.

That relationship between the individual and social order might well be the subject of this photograph:

Like the photo above, this image features a world-class athlete at a warm-up event for the summer Olympics. The diver also is entrained with her background–each are studies in rectilinear form. Black and white or black and grey, squares become diamonds as they are pointed toward the water below. Oddly, she is placed off to the side, as if the building were the subject of interest; as if she were but an ornament hanging there to complete the architect’s design. The immensity of the horizontal space may imply an equally deep vertical drop, but the effect is not one of action or risk but rather of order, of individual and structure in perfect equipoise.

The images differ in their sense of time. The first implies a world of artistic continuity via ascending achievements. The girl of the past will be replaced by the girl of the present, who one day will be the background for even greater feats of skill and daring. Likewise, we know that she will retire at the ripe old age of 17 and still have the rest of her life ahead of her. Time enough to catch up on what she missed while settling into the lower world with the rest of us. In the second photograph, time has been stopped but for an instant–time enough to reveal that the individual athlete will drop from sight. She is suspended for a brief moment of glory, and then disappears. Another will appear in her place, and another, but always as iterations of the same. The dives may differ, but the fall and much else is constant. The individual flies through the air, but the structure remains.

Photographs by Grigory Dukor/Reuters and Leon Neal/AFP-Getty Images.

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Special Exhibit in Gallery I: Human Beings

One reason I enjoy art galleries is that they enhance the way I see the people around me. I begin to look at strangers with the same intensity given to the art on the walls. This gaze involves more than an eye for detail: people become at once universal and more perfectly unique. They become types yet acquire a distinctive aura. I see each one alone in existential space and yet rich with meaning and mystery. Above all, they become idealized. The beautiful people become more beautiful; those who look interesting become even more so; even those seemingly trapped, whether in low end jobs or their own stories, appear to be treasures of human experience and possibility.

That is not the only way to see, however, and two photographs in the same week seem to challenge exactly this attitude to idealize when seeing life as art. The first photo shows gallery visitors together with a sculpture by Juan Munoz.

The visitors are the ones in color. I can imagine a space alien having to ask and perhaps being disappointed on hearing the answer. Perhaps the grayscale figures suggest a statement about uniformity or collective happiness, but they do look better off than those around them. And not by accident. Munoz is quoted as saying that “The spectator becomes very much like the object to be looked at, and perhaps the viewer has become the one who is on view.” But not prepared to be on view. The spectators here each look as if unaware of being seen and the worse for that. The two women are pensive at best and perhaps depressed. The two guys appear to be studies in corporate indifference (on the left) and self-interested calculation (on the right). And whereas the statues are dressed in clothing that looks both comfortable and styled for being in public, the male spectators look dressed to code while the women look somehow uneasily thrown together.

This contrast between life and art is inflected further by this photograph:

The photo was taken at an exhibition in Athens, Greece of contemporary Chinese artists. The work on the right is no smiley face, but neither is the one on the left. The one on the right at least has the excuse of being a commentary on itself, not least on the effect of being pulled in opposing directions. Having no aura and holding herself protectively, the one on the left is several times diminished by contrast with the larger, stylized fashionista. If at this point someone were to retort, “yes, but she’s a real person,” well, then the game really is lost.

These photographs achieve exactly the effect that Munoz hoped to create with his art work: “the spectator becomes very much like the object to be looked at.” It’s a small step from there to imagining ourselves on display in a museum gallery. What would other viewers say? “They were a sorry species, weren’t they?” “Do you think their artists were as depressed as the rest of them?” “Maybe they were different in private, but you think it would show. . . .”

It would show, wouldn’t it? Or is it just that museums are depressing? Or are the photographs unfair? It is easy to answer no, no, and yes. These are real people with rich inner lives and many moods including the inward reflection rightly activated in a gallery and easily misread. But art is there to help us take a careful look at ourselves. If we really looked at one another, what would we see? What would the spectator’s gaze reveal if taken out of the gallery? What is there to be seen in public? Depression, fatigue, loneliness, exhaustion, failure? All of the above.

Photographs by Vincent West/Reuters and Louisa Goullamak/AFP-Getty Images. The work “Many Times” (1999) is comprised of 100 figures in a single room. A Tate retrospective on the artist earlier this year generated a number of reviews that are available online. The painting in the second photograph was not identified in the caption accompanying the image in a Manchester Guardian slide show.

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Playing Through in Joburg

Things are not going well in the global street these days. The migrations created by wars, civil wars, failed states, famines, and the sheer anarchy loosed on too much of the world is driving people to the brink–and beyond. Every day the slide shows at the major papers catalog new scenes of deprivation, along with the familiar demonstrations that soon follow. Hands in the air, pushing against the police line, nameless masses call out for justice and for bread. And then the news moves on to the typhoon or the earthquake or the election or the game. What else can it do?

It was against this background of constant yet distant disruption that the photograph below stood out.

The New York Times caption read, “In settlements around Johannesburg, the belongings of fleeing immigrants have been looted, and their dwellings torn apart by mobs. Left, a resident of Ramaphosa used a golf club to demolish a shack.” That’s right, a golf club.

Like Barthespunctum, that club is the detail stabbing through the screen of cautious buffering that I bring to the news. Whereas the other photos became merely instances of familiar categories–the riot, the police response, the official Statement of Concern–this one disrupts deeper assumptions. What is going on? Does he actually golf? His form is pretty good: left foot planted, head down, letting the club follow the strong torque through the hips–this should be a a good rip.

OK, some will say that he probably stole the club. But not to sell it, apparently. Everything else in the scene fits the conventional story of poverty and the breakdown of social order. In that story, people throw rocks and set tires and cars and shanties on fire because, really, what else can they do? And in that story, the world is partitioned into safe zones and “trouble spots” sure to be somewhere else. We can play by the rules, keep score, be civil–“would you like to play through?” They can be left to their spasms of self-destruction.

Except for that damned club, which suggests that the two worlds overlap after all. If there can be golf in shantytown, then there could be riot at the country club. From that perspective, there is reason to pay attention to those behind you.

Photograph by Joao Silva/New York Times.

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Private Grief and Public Life

I’m not sure why, but the photos from China that have been devastating. Disaster coverage is familiar to everyone–whether it’s twisted wreckage or a bloated corpse, long lines of refugees or supplies stacked on the tarmac, we’ve seen it before. And we’ve seen people crying over lost homes, villages, loved ones. But somehow not like this:

Can a photograph be more tender, or more heartbreaking? The contrasts only make everything worse by underscoring deeper similarities. He looks as if he still could be alive, but he is as dead as the hardening body shrouded next to him. His covering is colorful, alive with color, but that only marks the vitality that has been lost. She holds him so lovingly, as if they had fallen asleep in each others’ arms, but she will never hold him again.

Nor is she alone in her loss. There are many images of parents, sisters, friends, stricken in their grief. Like this:

This woman has just identified a loved one. The shock is palpable–a heavy body blow driving her into herself. (The English word “grief” derives from the Latin gravis, heavy.) Her hands claw at her face, as if to scratch out her eyes. Other friends or family are with her, holding her, yet she is inconsolable.

This photograph is less elemental than the first. Instead, it is cluttered with signs of the public character of the disaster. A uniformed emergency worker fusses with tarps and other material while overseeing the body bags. The background suggests some public venue (a stadium?) and a stranger walks by on his own business. The informal masks, which are an indication of mass death, also signify the anonymity that divides private lives and public interaction. And that’s where we come in: anonymous spectators far away from those whose lives are being ripped apart in full view of the world press. Some writers on photography are appalled by the visual mediation of suffering, and they could describe these images as a voyeuristic indulgence in false sentiments that deaden genuinely ethical relationships.

And they would be wrong.

Second photograph by Mark Ralston/AFP-Getty Images; I misplaced the credit for the first photo but hope it will turn up.  (If anyone can let me know, it would be much appreciated.)

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What Disaster Photos Reveal

Photojournalism about natural disasters has always served a political purpose, which is why authoritarian governments censor it as much as anything else. US coverage of foreign disasters has at least two themes: first, demonstrating our magnanimity and the wealth; second, suggesting that authoritarian governments are incapable of helping their own people. Frankly, I’ve always liked the second half of this story: it’s good to be reminded that democracy, though not perfect, still works better than non-democratic regimes. Apologists for dictatorship rely on the conventional wisdom that dictators are more efficient than democracies. That overlaps with other hierarchies as well and so it seems natural to think that you can make the trains run on time by keeping decisions in the executive suite.

So it is that I don’t mind seeing Myanmar exposed for what it is, a brutal, incompetent regime whose only priority is holding on to power. When coupled with the many reports of that government’s control–and theft-of international relief, photographs such as this one speak volumes:

The government is not in sight, and people seem to be making do with whatever they were able to scrounge or share. The New York Times caption included the report that “Nearly one week after a devastating cyclone, supplies into the country were still being delayed and aid experts were being turned back as they arrived at the airport.” Look again at the one pan of food, then at the children waiting to be fed, and do the math. There is not going to be enough to go around.

Because of my commitment to democracy, I don’t mind this political message being added to the reportage. For that very reason, however, coverage of the earthquake in China should be seen as a genuine challenge to American complacency. Despite staggering levels of destruction and enormous difficulties due to terrain, weather, the remoteness of the region, and wreaked infrastructure, the response of the Chinese governments at all levels has been superb. From local first responders to mobilization of medical personnel on a large scale to sending in 100,000 troops, the scale, coordination, and competence has been obvious. In addition, you might also note the high levels of modernization and affluence. The heavy equipment, medical supplies, temporary shelters, equipment, clothing, and more are first rate.

There are dozens of photographs supporting this story, including this one:

Civilians are being helped around a mechanical hoe that is being used to clear a mountain road. That late model Volvo probably wasn’t airlifted in. As the refugees are helped out, fully laden and unarmed troops march in to the disaster area. People seem to know what they are doing.

Initial coverage in the US included criticism of Chinese restrictions on media coverage. When those restrictions were quickly ignored by the Chinese themselves and then lifted by the government, the criticism ended for the simple reason that there was nothing left to fault.

And so we get to Katrina. Although the response to that disaster may have been better than that of the despot in Myanmar, it nonetheless was terrible. Nor could the US claim that it was in a remote region or that vital infrastructure had been destroyed–Interstate highways went right to the door and the port remained open. So let’s take a moment to recall how things looked on the fourth day after the flood:

And the food? Peanut butter sandwiches:

And the troops?

None of this is the full story. There were differences that have not been mentioned. Visual evidence, like any evidence, should treated with some skepticism. But, still. US or China: which scene looks more like a third world society–and a third world government?

Photographs by Chumsak Kanoknan/Getty Images; Du Bin/New York Times; Eric Gay/Associated Press; James Nielson/AFP-Getty Images; Eric Gay/Associated Press.

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BUILT: Why Can't Bikes and Cities Just Get Along?

BUILT explores the changing city in the US and the challenges that will affect housing, infrastructure, neighborhood cohesion, and equity in the coming years. BUILT is a series of research, installation, dialogue, interview, and performance events of varied scale, including the opportunity for public conversation offered at this blog.

This week’s discussion begins with this photograph:

 

 

City of Portland transportation workers install a new bike box at the corner of SE 7th Ave. and SE Hawthorne Blvd. made of thermal plastic and sealed onto the road with propane torches

Bike box and automotive thoroughfare: accommodation or tokenism? Cooptation or change?

Sign and reality, sign and system: what happens when public space becomes public signage?

BUILT is a performance/civic dialogue project and a collaboration of Northwesten University’s Theater Department & Portland, Oregon’s Sojourn Theatre, led by visiting artist Michael Rohd.

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Fashion Violence at the Commedia Dell'Arte

Tilda Swinton does not wear makeup, off the set anyway. Needless to say, this makes her the perfect prop for selling makeup to the ultra trendy. The image below is from a session for the Extreme Makeover column in the New York Times Sunday Magazine.

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The column by Alex Kuczynski gushes about Ms. Swinton while taking this ugly shot at the rest of her gender: “Any woman who has used makeup can look at this photo and imagine the actual shades in the service of beauty, and realize, with a shudder, that there is nothing more yearning and sinister than a woman’s face covered in carefully applied paint, mascara and shadow.” Help is on the way, however, as the small print tells us that Tilda “is so on trend” and offers nine products from eyeshadow to lipstick. No one said being a woman was easy.

To camouflage the sales pitch, Alex compares Swinton’s makeup to the character of Pierrot in commedia dell’arte. Well, yes, and no. That comparison is the real makeup in the story because it covers up the face we might actually see. That face–particularly when seen in the full page reproduction in the Magazine–looks more like a battered woman than a clown. And those lips could also be stained from engorging on some ripe fruit or raw meat; now the allusion is to The Island of Dr. Moreau. We’re back to that earlier description of women being simultaneously yearning and sinister. A creature of both fantasy and reality who signifies both victimage and vindictive consumption, this extreme makeover has taken us right back to where we started.

The artistry is remarkable, of course, as it works at many levels–I didn’t even mention the hint of ghoulishness, or of a vampire having just slaked her thirst, or the almost medical garb and the dream of making a woman, bride of Frankenstein, and Perrot really is there as well. But under all that lies not the “virginity of her unpainted face” (the Times really said that), but the same old myth that women are both flesh and false, danger and desire. Extreme Makeover? No, one that is all too conventional.

Photograph by Jean-Baptiste Mondino for the New York Times.

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Conference Paper Call:Cultures of the Image

CALL FOR PAPERS

Iconotopoi/Bildkulturen (Cultures of the Image)
Current Academic Practices in the Study of Images
Joint Eikones-McGill Graduate Conference
Department of Art History and Communication Studies
McGill University, Montreal
December 3 to 5, 2008

The joint McGill-Eikones Graduate Conference Iconotopoi/Bildkulturen (Cultures of the Image) aims to identify and challenge cultural and linguistic barriers within the academy, so that the study of images may one day become as mobile as its objects of inquiry.

Since the early 1990s, at least two interdisciplinary fields dedicated to understanding images attest to the differences in cultural/academic approaches to the study of images: Visual Studies in America, and Bildwissenschaften in German-speaking Europe. Each of these fields traces its roots back to the Linguistic Turn, and both stem from the Pictorial or Iconic Turn (cf. W.J.T. Mitchell’s Critical Iconology and G. Boehm’s notion of Bildkritik). Bildkritik emphasizes the singular image, its inner tensions and structures, and its temporal and affective interplays. In contrast, Visual Studies often focus on the social and political contexts of image production
and reception, thereby broadening the field in which images are considered.

Iconotopoi/Bildkulturen aims to confront these diverse critical cultures of the image through case-study presentations by international scholars. The conference will forge a constructive dialogue between German-, French-, and English-language academic cultures, at a time when allegedly international discourses tend to lose sight not only of the singularity of the image, but also of singular approaches to understanding images that can be found in
different cultures.

Proposals in English or French from graduate students in all relevant
fields are welcome. We especially encourage reflections on
interdisciplinary and/or cross-cultural methodologies in the study of
images. Possible research topics include:
–Affective imagery (Anthropology, Art History, Dance Studies,
Performance Studies, Religious Studies, Theatre Studies)
–Imaging knowledge (Information Design, Scientific Visualisation)
–Non/narrative imagin(in)gs (Anthropology, Literature, Philosophy,
Psychology)
–Digital Images (New Media Studies, Informatics)

Send a 250-word abstract, along with a 100-word biography, to
iconotopoi@gmail.com <mailto:iconotopoi@gmail.com> by May 30, 2008.

All submissions should be identified with your name and complete contact information, as well as details about your institutional affiliation.

Additional information: http://www.mcgill.ca/ahcs/iconotopoi
<http://www.mcgill.ca/ahcs/iconotopoi>

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21st Century Coffee Break in Beirut

If aliens were observing Earth from some observatory elsewhere in the galaxy, they could be forgiven for believing that human societies were continually contending with spontaneous combustion. Shootings, bombings, riots, gang wars, clan wars, border wars, civil wars, invasions, insurgencies, counter-insurgencies–all over the planet “hot spots” keep erupting as if from some molten lava field barely below the surface of civilization. Scenes like this are all too familiar, ritual irruptions of violence.

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This is from a couple of days ago when things were heating up again in Beirut. We are looking at the stock scene of street violence in the third world. The burning tire spews its oily smoke amidst the debris of destruction, a young man becomes the figure of revolution, and bystanders mill about in various combinations of self-preservation and collective resistance. Everyone knows the script so well that this photo could be a movie still: male lead front and center, moving confidently between light and fire, while the little people and a smoke machine create atmosphere. Look at his hair–he could be the young De Niro.

Some of the images in the coverage of the recent violence in Beirut do look posed, but the carnage is real. It is important to recognize, however, how our visual knowledge of global violence naturalizes war as it exposes its causes. The image above, for example, reminds us that so much of what is going wrong can be traced back to oil–like the oil used to make that truck tire. The young man’s clothes should remind us that the problem is not a clash of civilizations or one of a lack of modernity–those street fighters look exactly like the guys I see on the subway platform in Chicago. (OK, often they look better. Fitness and fashion seem to be givens over there.) The inversions in the scene–using a tire to stop traffic, setting fire during daylight–suggest that the natural order of things in Beirut is already upside down, a regime of violence and exploitation rather than a well-functioning civil society.

Unfortunately, that path though true enough doesn’t lead anywhere but back into the cycle of violence. The problem is not simply one of removing oppression to let peace bloom. Just as the street scene and its photograph are both now almost ritual performances, actors at every level have become habituated to war. Indeed, the most chilling photograph to come out of the weekend is the one most removed from the effects of the fighting.

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The caption read, “After Shiite fighters seized control of parts of west Beirut, a gunman, right, took a break to drink coffee on a street corner.” This is almost disorienting, or it should be. The scene is the epitome of a worker’s coffee break: thermos, a smoke, a joke. This could be an image of civilization at its best: making the impersonal curb into a place of conviviality. And look at his feet: loafers, no socks. See the military vest as a life jacket and he could be waiting for his yacht to be put in the water. What is all too obvious is that these guys are normal human beings who are nonetheless habituated to moving in and out of war on a daily or even hourly basis.

Just like the rest of us.

Photographs by Mohammed Zaatari/Associated Press and Ramzi Haidar/Agence France-Presse-Getty Images.

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BUILT: Dinner in the Sky

BUILT explores the changing city in the US and the challenges that will affect housing, infrastructure, neighborhood cohesion, and equity in the coming years. BUILT is a series of research, installation, dialogue, interview, and performance events of varied scale, including the opportunity for public conversation offered at this blog.

This week’s post focuses on a photograph from Dinner in the Sky:

dinner-in-the-sky.jpg

“Dinner in the Sky is hosted at a table suspended at a height of 50 metres, by a team of professionals.”

One might speculate about the dinner conversation that occurs while floating above the rooftops. Are they talking about the relationships between luxury, space, and democracy?

Do they ask, how much privilege can you purchase before you feel complicit in others’ lack of privilege?

What do you see? Harmless pleasure or a fantasy of escape? Want a seat?

BUILT is a performance/civic dialogue project and a collaboration of Northwesten University’s Theater Department & Portland, Oregon’s Sojourn Theatre, led by visiting artist Michael Rohd.

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