gravity's pull

In a café off Via della Libertà, looking through a folder of images that have haunted me for years, taken by two of the great chroniclers of Palermo’s suffering and injustices. Firstly, Letizia Battaglia, one of Italy’s most celebrated photographers and a legendary figure in the city who, from the mid 1970s, obsessively catalogued hundreds of mafia killings, funerals, arrests, trials, chain-smoking prosecutors, illegal backstreet horse races, religious festivals, and the embattled daily lives of women and children at home and in the street. 

Shattered bodies, crumbling buildings, fragile dreams. Over 600,00 images, all in black and white: an unflinching archive of death and life in a war zone. 

Over the past 40 years, Letizia has also been a filmmaker, theatre director, writer, publisher, elected councillor, and environmentalist. As Leoluca Orlando’s combative, outspoken ‘Commissioner of Liveability’ in the heady days of the ‘Palermo Spring’, famously she took to the streets of the old city with a team of council workers to clear away rubbish and needles, replant gardens and parks, in an effort to reclaim pride in public spaces. Of the thirty-three resplendent palm trees she planted on the derelict seafront, in the site of an ancient grove, only three survive today; the others are sawn-off stumps. 

Now in her late 70s, and largely in retreat from public life, her most recent photographic projects explore a ‘working through’ of mourning by superimposing portraits of Palermitan women over her earlier images of violence: an unsettling frictional montage of bloody (masculine) past and contemplative (feminine) present that invites reflection on uncertain future possibilities.

And secondly, Shobha, Letizia’s daughter, a photographer of international reputation in her own right. She arrives for our meeting to find me looking at one of her mysterious images; it shows a young girl in a long cape with expansive wings, her back towards the camera, as if flying quietly along this shuttered backstreet in Vucciria, past a dog asleep in the gutter, towards the market stalls just visible in the distance. “Ah yes, the angel, she brings a different quality of energy. We need blessings in this city. We need imagination and poetry”. 

Since her return to Palermo in the mid 1980s, having lived and studied abroad, Shobha’s work as a photographer has complemented and developed her mother’s, her own critical rage contoured differently by living and working elsewhere for much of the year and by a determination to “pursue life rather than death. The opposite of my mother’s images, and yet exactly the same impulse. We are both on the side of life. Palermo is above all a schooling in compassion. Extreme contradictions live so closely together here. You have to pass through pain to move forward, and I’m not afraid of that. What I really fear is ignorance and forgetting, that’s the void where the mafia and other abuses of power thrive. 

"When I first came back to Palermo, I threw myself into that beautiful, optimistic movement around Falcone and Borsellino, Orlando and others. After years of terrible violence and corruption, there was a renewed sense of life, of awakening, generosity, support, a collective endeavor to make things the best they could be; and for ten years I photographed life. But since then so much of this has been compromised and destroyed, and people forget what’s possible. And once more Palermo feels like an abandoned child ... 

"There are still people of such quality here, angels who bring light, and there is always beauty to be found in everyday life; but sometimes it feels like the city’s falling backwards into the darkness again. It's not all shit of course; but I live in the moment, and this is a dark moment”.

Shobha describes her recent international projects and how they relate to her work in Palermo: women labourers in Karnataka cutting stone in caves, driving trucks; women disfigured by acid attacks in Bangladesh; refugee nuns in a temple in Cambodia. “Always the same ethic. How to use photography to give light to a person’s dignity. How to bear witness to suffering with honesty and compassion”. 

She talks animatedly about teaching photography in Sicily, working with single mothers, autistic and Down’s syndrome kids, and about the professional training workshops she runs here and internationally: “I try to teach people to be aware, to be awake and ready, here now. I try to teach attention. Attention is hope”. 

Finally, she reflects on the differences between Palermo and her other home in India, where “lightness is mixed into the gravity of everyday life, there’s a greater softness and buoyancy there that supports people’s belief in the possibility of growth and change. In Palermo gravity has such an aggressive pull, its heaviness sucks people down, eats their energy. Here we have to really struggle to react and rebel against inertia, to pull ourselves from the mess. Last year this café was firebombed three times within a month. Why? Pizzo, competition, territory. Small minds. Because it’s nice. A normal life is not possible here. It’s the Wild West”. 
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For Shobha's website, and examples of her projects internationally, see here

For Letizia Battaglia, see her book Passion Justice Freedom: Photographs of Sicily, New York: Aperture (1999); and Giovanna Calvenzi's collection, Letizia Battaglia: Sulle ferrite dei suoi sogni, Milan: Mondadori (2010). For a recent Observer article by Peter Jinks about her work (4 March 2012), see here

Photograph of Letizia Battaglia and Shobha: © Cristina Garcia Rodero 

shuttle 17: rocking (in time)

'It was the high point of his morning. Change the canaries. Feed the mule. Stand transfixed for half an hour' 

(Sam Shepard, Motel Chronicles & Hawk Moon, London: Faber, 1982)
_________________________

'"The blur of technology, this is where the oracles plot their wars. Because now comes the introversion. Father Teilhard knew this, the omega point. A leap out of our biology. Ask yourself this question? Do we have to be human forever? Consciousness is exhausted. Back now to inorganic matter. This is what we want. We want to be stones in a field" ... 

Every lost moment is the life. It's unknowable except to us, each of us inexpressibly, this man, that woman. Childhood is lost life reclaimed every second, he said. Two infants alone in a room, in dimmest light, twins, laughing. Thirty years later, one in Chicago, one in Hong Kong, they are the issue of that moment. 

A moment, a thought, here and gone, each of us, on a street somewhere, and this is everything. I wondered what he meant by everything. It's what we call self, the true life, he said, the essential being. It's self in the soft wallow of what it knows, and what it knows is that it will not live forever ...

The landscape began to seem normal, distance was normal, heat was weather and weather was heat. I began to understand what he meant when he said that time is blind here. Beyond the local shrubs and cactus, only waves of space, occasional far thunder, the wait for rain, the gaze across the hills to a mountain range that was there yesterday, lost today in lifeless skies'. 

(Don DeLillo, Point Omega, London: Picador, 2010)
_________________________ 

Bill Viola - ‘In 1981, I made a videotape in Japan, Hatsu Yume ('First Dream'), in which there is one sequence where a fixed camera views a rock on a mountainside over a long period of time. When it comes on the screen, the images are moving 20 times normal speed, and gradually, in a series of stages, it slows down to real-time, and eventually to extreme slow-motion.

People usually describe that scene by saying, “ … the part where the people are all slowed down while moving round the rock”. What I looked at in that scene is the rock, not so much the people. I thought it would be interesting to show a rock in slow motion. All that is really happening is that the rock’s time, its rate of change, exceeds the sampling rate (the recording time of the video), whereas the people are within that range. So the rock just sits there, high speed, slow speed … it doesn’t matter.

I think about time in that way. There are windows or wavelengths of perception. They are simultaneous and interwoven at any one moment, but we are tuned only to a certain frequency range. This is directly related to scale changes in space or sound, proportion in architecture and music. A fly lives for a week or two, and a rock exists for thousands or millions of years’.

From Bill Viola (1995), Reasons for Knocking at an Empty House: Writings 1973-1994, London: Thames & Hudson / Anthony d’Offay Gallery, 151
_________________________

'Hatsu yume' is a Japanese term for the first prophetic dream in the new year. Viola: 'I was thinking about light and its relation to water and to life, and also its opposite - darkness or the night and death. Video treats light like water; it becomes fluid on the video tube. Water supports the fish like light supports man. Land is the death of the fish; darkness is the death of man'.

Photo at top: Ansel Adams, 'Rock and Cloud, King's River Canyon' (California), 1936. 


Left: Glen Baxter drawing

“I was thinking about light and its relation to water and to life, and also its opposite — darkness or the night and death. Video treats light like water — it becomes fluid on the video tube. Water supports the fish like light supports man. Land is the death of the fish — darkness is the death of man.” - See more at: http://www.stedelijk.nl/en/artwork/9443-hatsu-yume-first-dream#sthash.UnxqBMN7.dpuf

“I was thinking about light and its relation to water and to life, and also its opposite — darkness or the night and death. Video treats light like water — it becomes fluid on the video tube. Water supports the fish like light supports man. Land is the death of the fish — darkness is the death of man.” - See more at: http://www.stedelijk.nl/en/artwork/9443-hatsu-yume-first-dream#sthash.UnxqBMN7.dpuf

“I was thinking about light and its relation to water and to life, and also its opposite — darkness or the night and death. Video treats light like water — it becomes fluid on the video tube. Water supports the fish like light supports man. Land is the death of the fish — darkness is the death of man.” - See more at: http://www.stedelijk.nl/en/artwork/9443-hatsu-yume-first-dream#sthash.UnxqBMN7.dpuf

shuttle 9: night

'Whatever else a photograph may be about, it is always about time' (Richard Misrach)

_________________________

John Paul Caponigro: There was one thing that you said that I found very poetic. You said, when we were talking about photographing at night, "It just lead me to it. I learned that there’s a new language of working photographically at night; I just fell in love with the language." The notion of a language of night is beautiful. Tell me more about it. 

Robert Misrach: Well, thanks very much. I can only go back to when I worked at night, earlier in my career, very early. I found it really liberating just to be able to work at night because there hadn’t been that much done in the history of photography. You know Brassai had worked at night, and there’s been individual photographs done at night, but there’s just so many other things photographed so thoroughly, it was hard to get away from that. It’s a trap in a way. Early on, working at night, there were so many things I didn’t know. Mistakes I made would lead to understanding new things. I guess the language evolved out of that ... 

JPC: It struck me that photographing the desert and photographing the night have similarities, both seem like spaces that when first approached can seem empty and yet when you spend time with them you realize how full they are. 

RM: Right, that’s very good. I was working exclusively at night and it’s only recently that I’ve come back to working at night again. But, as part of the Cantos, the way I’m approaching it now is conceptually much different.

JPC:  How so? 

RM: What’s different now is that I’ve become interested, in the last couple Cantos, with language and the way it shapes the way we see things. I’m working on a book right now. There’s a series of skies where I’ll pick a place on a map, like a Rand McNally map, and go to that place and photograph the sky. What’s in the photograph is not clouds, there’s no horizon line. There’s nothing in there. It’s really atmosphere, light. My idea was that the photographs become a rorschachs. What gives it its conceptual meaning is the name of the place. Each of the places is keyed by where I took it.

The night skies is a follow up on that in what I call the series 'Heavenly Bodies'. What I’m implying is the way that the night skies, the stars and the planets, have been named, is actually very Eurocentric. It’s based on Arabic language and Greek naming and mythology. All these different things that have been imposed on the American Southwest. Even though on one hand it’s sort of innocent, just a classification system, a naming system, it actually has a lot of bearing on how we understand ideas, sort of imperialist ideas about how one culture can lay its system over another – again relatively innocently but actually having a huge impact. Along with the skies which are based on place names, the Heavenly Bodies are based on constellation, star and planet names. What I’m doing is still looks very much like night photographs of the sky, it’s pretty straight forward in that sense. And yet, now with foregrounding the names and the language we use to describe those, at least the way Eurocentric culture does, it adds another element to the Cantos.

What I have done with the Desert Cantos is that each has a different strategy or approach to making images. Sometimes they’re very traditional. Others give you different ways to think about the overall picture, which for me has been the desert for these twenty years. 

JPC: I’m looking at Crimes and Splendors, it looks like there were eighteen Cantos at the time of publication. (In numerical order – 'The Terrain', 'The Event I', 'The Flood', 'The Fires', 'The War (Bravo 20)', 'The Pit', 'Desert Seas', 'The Event II', 'The Secret', 'The Test Site', 'The Playboys', 'Clouds (Non-Equivalents)', 'The Inhabitants', 'The Visitors', 'The Salt Flats', 'The Paintings', 'Deserts', 'Skies', 'Las Vegas' and several 'Prologues'). Are there any other themes that you’ve found since the publication of this book? 

RM: Well at the time of the book there were 18 plus what I call the metaprologue. Since then there have been a number of new Cantos; the 'Heavenly Bodies' for instance is the 21st Canto. And I’ve been doing the 22nd Canto – 'Night Clouds'. The 19th Canto is 'Las Vegas'. The 19th and 20th I’m still working on and I haven’t published any of those yet. The 21st and 22nd I’ve actually been publishing recently and will be doing a book on just those. 

JPC: Your work seems multi-perspectival, it’s almost as if a cubist got a hold of the theme rather the form. And I wondered if you felt that has a scattering influence. 

RM: I think that’s a really, really good analogy. One of the things that was really influential early on was Ezra Pound’s Cantos, one poem he worked on for 50 years. It’s epic. I had a great deal of difficulty understanding it. One of the problems was you’d be reading along in English and he would move to a Chinese ideogram or French--he actually used seven different languages in a given poem. And for somebody who’s not fluent in different languages it has the impact of rupturing your way of understanding something. It was very purposeful on his part to put these obstacles of language in there so that you become conscious of the whole system. You don’t get a neat narrative or a neat poem. Once you run into these obstacles of language you have to stop and think about other things. So, for me, in putting The Playboys or The Paintings or these language things in with these more conventional landscapes they inform each other. It does scatter, it does rupture, the way cubist paintings would. Each gives you a different way to approach something and sheds light on everything else. 

JPC: Right. In a sense, less authoritarian and perhaps a little more true to our experience of life, which these days is none too cohesive. 

RM: Our experience with knowledge, the way we know things, is not that neat. It doesn’t fit into a grand narrative, the way we’ve been taught to read. Things just don’t work that way any more. [...]

JPC: I find the desert fascinating. It’s a very fragile environment. It also points to our fragility. We’re codependent with the land and when the land is so fragile we too are fragile. Many people see the desert as a place of death. When I first moved from Connecticut to New Mexico it was a pretty barren place to me. But I learned to walk out there and instinctively avoid the cactus, look for the lizards, watch the night hawks. You become accustomed to a different rhythm.

RM: Yeah. When I was kid growing up the desert horrified me. I used to go skiing and we’d drive through the desert. You don’t want the car to break down. You don’t want to stop. You don’t want to get out. You don’t want to do anything. Once you fall in love with it, that’s it. The light, the space, the solitude, the silence. Oh my god. It’s a really powerful place to be. You’re with yourself. But the problem is because people characterize the desert as a waste land that’s why military corporations like to dump their toxics out there, because they consider a place like Nevada a "national sacrifice area." Because it’s a waste land. It’s ugly. It’s barren. And yet it is a remarkable place.

Extracts from an interview with Richard Misrach by John Paul Caponigro, first published in View Camera magazine, September-October 1998; for an online version of the full interview, see here 

Photographs above: Richard Misrach, 'Night' series (1975-7)

For an earlier post related to night in England ('nightfall'), see here 

how it is

past moments old dreams back again or fresh like those that pass or things things always and memories I say them as I hear them murmur them - Samuel Beckett, How It Is

Photograph from inside Miroslaw Balka's How It Is, Turbine Hall, Tate Modern, December 2009

nightfall

'Jump, for God's sake,
Jump like your life depends on it'
(Sandra Beasley, Theories of Falling, 2008).

A few days ago, I left work around 6.30 in the evening to walk to the bus - about a mile through the darkness. Heavy cloud, no moon, and by the time I reached the entrance to the Dartington garden I could barely see anything. No torch, dammit. I knew there were granite steps a few feet ahead of me, just above the Buddha statue, so I triggered my phone to try to light my way. Faffing about with the settings, I failed to find anything approximating the effect of a torch; instead, effectively I blinded myself temporarily. Seeing absolutely nothing at all now, I warily felt my way forward into the pitch black with my feet, and found the lip of the top step; I edged down step by step until I reached level ground. Then set off at a brisk pace into the night along the path I knew to be ahead of me. But I'd forgotten the stairs were divided into two flights by a small landing, and that there were still 7 steps to go. So I stepped into mid-air and dived into nothingness. For a split second I felt like some anoraky version of Yves Klein. Quite calm, just very wide-eyed, wide awake. Deceleration, expansion of a moment, then sudden rush back into the materiality of the present. With both arms outstretched I landed half on the path, the right side of my body sliding through the muddy earth of the empty flower bed right in front of the Buddha. My body was soft, relaxed, and my hands took much of the impact, so I didn't really hurt myself. I stood up quickly, checked my computer was still in my rucksack, brushed some muddy smears off my coat and trousers, slowed my heart with a couple of big breaths, then looked round for the Buddha. I couldn't see a thing but I knew he was right there, feet away, knew he'd seen me fly and fall and crash. I figured he'd have found it mildly amusing, and I smiled before turning away and setting off again towards the bus. I felt a bit of a plonker, but was somewhat impressed by my 51-year-old body's 'intelligence', the speed and effortlessness with which 'my' instinctive emergency responses kicked in. Nothing heroic in this, they simply took over and cushioned me from my-self. Clever.

En route to the bus I managed to find every conceivable puddle and mud pool in the darkness; in the end I gave up caring and just splashed my way forward. By the time I reached the bus stop, and the street lights, my shoes and trouser bottoms were drenched. I probably left a trail on the pavement.

When the bus arrived I jumped on board squelching audibly and asked for my ticket. I gave the driver the money, and saw that my hand was caked in mud - and indeed one side of me was a thick brown slick from shoulder down. Impressive. The driver looked at me rather distastefully. While he punched out the ticket, I turned into the bright glare of the bus; everyone was staring at me as though I was a malodorous vagrant who had just stirred from a snooze in a ditch. Suddenly I was visible, and being judged. I smiled, thought bollocks, and sat down for the ride. In my imagination I went back to the Buddha still there in the night, blissfully attentive behind that lichen patina. The things he must have seen over the years from his silent, discreet vantage point.
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Infinitely detailed ice patterns on Sue's car yesterday morning, the windows layered in feathery palm-like structures that refract the weak sunlight.

Then last night, the rare conjunction of a crescent moon with Jupiter and Venus in the clear night sky, three of the brightest objects visible from Earth. We see it as we drive home, and stop to watch from the road side. At first, the moon was transformed into the outline of a nippled breast by Venus protruding from its edge; gradually Venus separated from the moon to leave three discreet planetary bodies in drifting relation. From our earth-bound perspective they seem close together, although in reality we look past the moon's edge to planets million of miles away - the moon at 239,000 miles from Earth, Venus at 94 million and Jupiter 540 million. Astronomers suggest a similar conjunction occurred in June of 2 BC, and various religious scholars and astrologers have connected this event to the birth of Christ (the star of Bethlehem). It seems such propitious conjunctions also relate to the 'Chemical Wedding' of Rosicrucian and Alchemical traditions. Mmm. I just thought it was beautiful, hypnotic.

Now, this is a night to walk home through the garden, I thought. You'd be able to dance down those steps and wink at the Buddha. He'd probably wink back, he sometimes does, the Enigmatic Dude with one open hand up and one down.

'The sun glows by day; the moon shines by night; in his armour the warrior glows. In meditation shines the brahman. But all day and all night, shines with radiance the Awakened One' (The Dhammapada).

____________________________________________

Fall guy

Nightfall (1971) - Bas Jan Ader
Black and white film, 16 mm, silent Duration 4'16"

"BJA stands in a garage behind a concrete paving slab. On the floor to his left and right are illuminated light bulbs. The camera records BJA frontally from a fixed position. After approximately one minute BJA picks up the heavy concrete slab and raises it onto his left shoulder. He the shifts the block onto his left palm and holds it like a serving tray. All of this is accomplished with great difficulty due to the weight of the slab. He throws the slab onto the light bulb on his left, smashing and extinguishing it. He remains standing in the middle for a while, picks up the slab again and repeats the entire process on his right-hand side. As the second light bulb is extinguished the scene turns to black" (84).

*****

Bas Jan Ader, in an interview from 1972: "I have always been fascinated by the tragic. That is also contained in the act of falling: the fall is failure. Someone once said to me: I can well imagine that you are so obsessed with the fall; that's because your father was shot. That is obviously a far too anecdotal interpretation. Everything is tragic because people always lose control of processes, of matter, of their feelings. That is a much more universal tragedy ..." (14).

*****

In his master's thesis (1967), Ader proposed to explore the meaning of 'fall' and its complement 'rise'. These two terms were sub-divided into categories:

1. Humpty Dumpty - fall guy - the egg suspended above the sky, and the use of the bicycle before and after its unexplained misfortune.
2. Sue Falls - table your feelings - the congratulatory letter to the Eiffel Tower and the leaning table, about to be sawed through, which contains this letter.
3. Plans for a dangerous journey and Niagara Falls ... (15-16).

Extracts from Rein Wolfs (ed.) Bas Jan Ader: Please Don't Leave Me, Rotterdam: Museum Boijmans Van Beuningen / London: Camden Arts Centre, 2006. To see Bas Jan Ader's Nightfall, and some of his other 'fall' films (from the roof of his house, a bicycle into a canal, a tree branch into a stream etc.), see 'Selected Works' here