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Near Pendleton, Ore.

Near Pendleton, Ore.

There are books that give us pleasure in the reading, books that inform us, books we are required to read, and there are books that become so internalized, they essentially shape the course of our lives. We can probably all name such books for ourselves. I made a list, maybe 15 years ago, in a moment of quo vadis self reflection, of those books that have most shaped who I am. I stopped listing after 50 books. Since I made the list, I could add several more; after all, I keep reading.

Pageant of Life

Pageant of Life

Of course, it is the earliest reading that had the most influence — as the twig is bent, so the tree inclines. Even the best of the more recent books cannot have influenced me even a percentage of how much I was shaped by, say, the Life magazine book, The World We Live In, which my grandmother gave me on my eighth birthday, and which left me wide-eyed at the wonder and diversity of nature  — volcanoes, blue whales, dinosaurs, jellyfish, rainforests, barchan sand dunes. I wear the badge of that book in my deepest heart’s core. It is the holy of holies.

But what caught my attention as I reread my old list, was that it continued to include lists of other things that shaped who I have become: music that influenced my developing psyche; art (that I saw in person, not just in books); movies; TV shows; — and last on the list of lists —  landscapes.

We don’t often think of how deeply landscape affects us, guides the direction of our lives — but how different might be the novels written by Fenimore Cooper or Washington Irving, or Mark Twain if those authors had lived elsewhere and seen different rivers, different mountains, different forests. I think of James Joyce’s Ulysses, which is practically a landscape — a cityscape — spread into lines of type.

Back Bay, Va.

Back Bay, Va.

Joyce had Dublin; Thomas Wolfe had Asheville, N.C., where my wife and I now live. Recently, I opened the first pages of Thomas Wolfe’s Look Homeward, Angel and read his description of Oliver Gant’s trip to western North Carolina. At one point, he describes a trip up the face of the Blue Ridge from “Old Stockade” to “Altamont” — thinly disguised versions of Old Fort and Asheville —  and as I read it, I knew that landscape — I knew that gravel road; I’ve driven it myself just last month. It’s still gravel and few cars venture it as it wanders and loops through the trees and snakes up the mountain. The interstate long ago made the trip faster and easier. But freeways are boring. As the old road loops and hairpins its way, you can frequently spy the railroad line as it winds its way uphill. That railroad was just being built as Wolfe wrote about it but even now, it  passes just under the hill where I live, and hear the locomotive whistle blow every night. It is uncanny to read about something fictionalized that you know as real.

But, in a sense, all the landscapes that are buried in the psyche are fictionalized: They have been transformed from mere fact into meaning. They are now metaphor and their existence takes on a reality that is imaginative rather than quotidian. It is imprinted as deeply as the smells of childhood, a mother’s kisses, the woodgrain of the school desk scratched with initials and scribbles.

Hudson River, West Point

Hudson River, West Point

Dunderberg

Dunderberg

My own internal landscape begins as I do, in New Jersey and New York, with the Hudson River running through it and the Catskills bumping one bank and the Taconics the other. The automobile drive around the dizzying Dunderberg north of Tomkins Bay was a white-knuckle ride when I was young, the three-lane highway incised into the edge of the cliff. My father hated that part of the drive; we kids loved it. The “mothball fleet” of rusting liberty ships off Jones Point was a living link to the war my father had returned from only a few years before. There was Bear Mountain, with its ski jump and the suspension bridge over the Hudson; there was Seven Lakes Drive through Harriman State Park, all trees and granite; there was the Red Apple Rest and its billboards on the highway.Bear Mountain Bridge for blog copy

I don’t know why, but the suburban life I lived in Bergen County barely registered as landscape. The housing developments and county roads never embossed themselves on my synapses in any significant way. But the summer vacation trips we took up the Hudson to Newburgh, NY, and to the “bungalow” that was my father’s family summer cottage in West Park burned themselves deeply into my awareness of the world. The Hudson River was the aorta that pumped the lifeblood of my awareness of the larger world.

Deep River, NC

Deep River, NC

So, when I moved to North Carolina and college, I was amused at the Tar River or the Deep River. They weren’t rivers. The Hudson was a river. Guilford County’s Deep River was a wet gully. I could have jumped across it.

I have lived many places, and in many landscapes, but they haven’t all dug wormholes into my psyche. I’ve traveled to every continental state of the union — most several times. When Hank Snow sings, “I’ve been everywhere, man, I’ve been everywhere,” I can honestly say that I have been to the places he names in the song: “Hackensack, Cadillac, Fond Du Lac … Pittsburgh, Parkersburg, Gravellburg, Colorado, Ellensburg, Rexburg, Vicksburg, El Dorado, Larrimore, Atmore, Haverstraw” … the song goes on.

And all those places have landscapes that accompany them, the way a song accompanies each Fred Astaire dance number. They are there in the memory. But not all of them have transformed from geography to mythology. There are moments in life when you are particularly open, when your very skin seems adhesive to experience. It is like that when you are a child, but it also happens when you go through some life altering change, a first divorce, or a move across country, a close call, the birth of a child, or a new job. The rind of the psyche gets pulped, and becomes a place for a mythic sense of life to become rooted.

At vulnerable moments in the course of living, the world takes on an extra glow, a mythic noumenon and becomes fixed in the synapses as something larger than itself. The landscape thus internalized becomes an emotional nexus, a place where complex thoughts and feelings can be induced merely by seeing an image of that landscape, or reading an evocative description, perhaps even hearing a certain piece of music.

Mendocino County, Calif.

Mendocino County, Calif.

And so, these landscapes can influence the way you see the world. If you live by the river, you become Twain, if you live by the sea, you become Sarah Orne Jewett, if you live in Manhattan, you become Woody Allen — and all you write takes on the world view the land provides. Think of Faulkner and the red clay, of Hemingway and Michigan, of Henry Miller and Brooklyn (I know Paris comes first to mind, but it is the Brooklyn of the Rosy Crucifixion where you see the real Miller world view).

And so, when a seven-year relationship was breaking down in suspicion and acrimony, we took a trip up through Pennsylvania and the Delaware River to try to make things right. The heart was a sodden wet rag, and one chill fall morning at Port Jervis, the sun rose over a field by a railroad roundhouse that was choked with more wildflowers than I have ever seen before: yarrow, aster, ironweed, joe pye weed, mullein, sunflower, black-eyed susan, queen-anne’s lace. It burned into me, and is still there as a kind of metaphor for the infinite sadness of paradise.

Watauga County, NC

Watauga County, NC

Years later, when I first came to live with the woman who has been my wife for the past 30 years, our house was on a ridge overlooking the New River in the Blue Ridge, and the landscape of rolling mountains and hills, divided between pastures and forest, coves and hollows, whitewashed churches and unpainted barns, took on that numinous glow. It is why we have moved back to the mountains, although the same landscape has now quieted down into comfortable daily life.

Hatteras

Hatteras

When I first entered college, and the intellectual world gaped open for me, I traveled several times with my friend Alexander to the Outer Banks. The sea oats and dunes, the long beach, Hatteras point — climbing illegally to the top of the lighthouse at night under a blanket of stars, feeling the steady wind on my cheeks, the smell of salt in the air — so that coming back to the dorm and  listening to Debussy’s La Mer on the tiny Sears Silvertone portable phonograph, sealed the experience into the brain like a mordant fixes dye in a fabric.

In the years I was unemployed and nearly homeless, I traveled back to New Jersey with my brother for Christmas. On the way back South, we drove through West Virginia, where he had friends, and we spent New Years Day on the top of a mountain. Before dawn, I woke and dressed and went out into the biting cold, where the grass was brittle with frost and my breath clouded in front of me and I surveyed the Cumberland Plateau, bumpy with mountains, spread out to the horizon. I felt lost and alone in all that frozen landscape.

Tsegi Canyon, Ariz.

Tsegi Canyon, Ariz.

The opposite emotions were engaged the first time my wife and I drove out West, in 1980, and the first time we saw buttes and mesas. The land seemed even more expansive than the West Virginia mountains, but they seemed to offer unlimited potential. The air was clear; you could see mountain ranges a hundred miles away. Over the quarter-century we lived in the West, there were many such landscapes printed on my psyche, from Christmas in the snow in Walpi, on First Mesa, spent with a Hopi family; to driving across the Escalante National Monument alone; to spending the night camping north of the Grand Canyon in a forsaken part of the Arizona Strip, one of the least populated plots of land in the country.

Landscape functions not merely as a stage set, a backdrop of other memorable occurrences, but for themselves alone, as metaphor, as an image of the inside state of one’s emotions and mind. It can be as if the landscape were not injected into your mind through your eyes, but rather, projected outward upon existence from the deepest recesses of your mind. If you were to enter my skull and photograph what you found, it would be landscape.

Big Bend NP, Texas

Big Bend NP, Texas

From my list, other landscapes you will find inside my head include the Olympic Mountains in Washington; Schoodic Point in Maine; Big Bend National Park in Texas; the sea-swell grasslands of eastern Montana that I rode past on the Empire Builder train from Chicago to Seattle; driving by night through the Big Sur in California; and Walden Pond in Concord, Mass., which I have circumambulated half a dozen times.

I do not know if it is rare — I have not asked many people — but many of the dreams I manage to remember as I wake up, are dreams consisting purely of landscape, often highly imaginary, exaggerated like the Andes of Frederick Church. It is the space in these dreams that seems to carry meaning, the emptiness from the spot where I stand to the thing I see before me: In between is air, and the air has shape and meaning.

Ansel Adams, Clearing Storm, Yosemite

Ansel Adams, Clearing Storm, Yosemite

The best landscape painting and photography functions not as a record of the topography, but rather as an image of the interior state, vast and romantic, like Ansel Adams’ Yosemite in a winter storm, or Thomas Cole’s Crawford Notch. O blow you cataracts and hurricanoes, in the scumble of Turner, or cooly glow on the horizon, like the misty suns of Claude Lorrain, or the chessboard order of Canaletto.

 

Thomas Cole, Crawford Notch

Thomas Cole, Crawford Notch

 

Skull Island

Skull Island

When I was very young, perhaps 6 or 7, I first watched King Kong on TV, and what has stuck from then to now is the steamy, vine-clogged, rocky-cliffed landscape of Skull Island. That skull is mine, seen from the inside out.

If you want to shake the world out and make it larger again, get up at 3 in the morning and drive across the flatness of Indiana and Illinois. It is dark, the stars are thick as the July humidity. And the world seems quiet, empty and stretched once more to full size.

The sky grows upward as the stars populate it, lightyears away. Not only is the earth big, but you can see that you are a pebble at the bottom of a very deep universe.

You drive alone for miles and the only thing you see is distant headlights, like fireflies, flitting along the horizon line that shows up as the boundary between two different shades of black.

One set of headlights gets closer. You recognize a kindred spirit, someone else is driving in the lonely, vacant night. You wait a very long time for the lights to draw close. They are still miles away.

As the car gets nearer and dims its headlights — that salute of recognition in the dark — you see that it is the God of the Nighttime Highway, whose eyes are headlights and whose halogen gaze keeps the world from disappearing when everyone else is asleep.

And he passes and you drop once more into the large darkness.

Click on any image to enlarge

Baldwin County, Ala.

Baldwin County, Ala.

Caspar David Friedrich, Sea of Ice

Caspar David Friedrich, Sea of Ice

Werner Herzog can always give me a good chuckle.

Herzog's jokeThe dour German is more than a film director, he is a world treasure. If he did not exist, we would have to invent him. Just his voice, narrating a bit of documentary, or when filmed eating his own shoe, tells us that here is a man of substance, one who measures his gait against the cosmos. I will watch anything made by him, or in which he appears.

So, it made me laugh out loud when I was reading his book, Werner Herzog: A Guide for the Perplexed (conversations with journalist Paul Cronin), to see him disavow any romantic tendencies in his work.

“You can’t get a more contrary position towards the Romantic point of view than mine. Go back and listen to what I say in Burden of Dreams — the film Les Blank made on the set of Fitzcarraldo — about nature being vile and base, lacking in harmony, full of creatures constantly fighting for survival. Anyone who understands such things knows those could never be the words of a Romantic. If you’re interested in what I think about nature, take a look up into the night sky and consider it’s a complete mess, full of recalcitrant  chaos. …”

Does he know what Romanticism is? Here’s what he said in the film, talking about the Amazon jungle where he filmed Fitzcarraldo:

“The trees here are in misery and the birds are in misery. I don’t think they sing, they just screech in pain. … It’s a land that God, if he exists, has created in anger. It’s the only land where Creation is unfinished. Taking a close look at what’s around us, there is some sort of harmony. It is the harmony of overwhelming and collective murder. We in comparison to the articulate vileness and baseness and obscenity of all this jungle, we in comparison to that enormous articulation, we only sound and look like badly pronounced and half-finished sentences out of a stupid suburban novel, a cheap novel. And we have to become humble in front of this overwhelming misery and overwhelming fornication, overwhelming growth and overwhelming lack of order. Even the stars up here in the sky look like a mess. There is no harmony in the universe. We have to get acquainted to this idea that there is no real harmony as we have conceived it. But when I say this, I say this all full of  admiration for the jungle. It is not that I hate it. I love it very much. I love it against my better judgment.”

If that isn’t the very definition of Romanticism, I don’t know what is. It reminds me of the lines by Lord Byron in Manfred, when the hero is wandering the Alps in search of an escape from his suffering and guilt. He summons the spirits of nature, which are vast and impersonal. They describe nature much the same way Herzog does.

One says of nature, it is “ Where the slumbering earthquake/ Lies pillow’d on fire,/ And the lakes of bitumen/ Rise boilingly higher;/ Where the roots of the Andes/ Strike deep in the earth,/ As their summits to heaven/ Shoot soaringly forth …”

Another says, “ The star which rules thy destiny … became/ A wandering mass of shapeless flame,/ A pathless comet, and a curse,/ The menace of the universe;/ Still rolling on with innate force,/ Without a sphere, without a course,/ A bright deformity on high,/ The monster of the upper sky!”

Friedrich, The Monk at the Sea

Friedrich, The Monk at the Sea

Wanderer Above the Sea of Fog

Wanderer Above the Sea of Fog

On the next page in Herzog’s book, even he seems to admit his basic romanticism, when he admires the German Romantic painter, Caspar David Friedrich. He is “someone I do have great affinity for. In his paintings Der Mönch am Meer [“The Monk by the Sea”] and Der Wanderer über dem Nebelmeer [“The Wanderer Before the Sea of Fog”] a man stands alone, looking out over the landscape. Compared to the grandeur of the environment surrounding him, he is small and insignificant. Friedrich didn’t paint landscapes per se, he revealed inner landscapes to us, ones that exist only in our dreams. It’s something I have always tried to do with my films.”

There is a common misunderstanding of Romanticism, that it is somehow warm and fuzzy, that it has something to do with being in love. But if you read the texts, look at the photos, listen to the music, you discover that Romanticism is something dark and mysterious, placing tiny humanity in the looming shadows of a vast, hard and roiling universe. You find it in Friedrich, with his ship crushed by

Sadak In Search of the Waters of Oblivion

Sadak In Search of the Waters of Oblivion

icebergs; or Shelley, with the depressing parade in Triumph of Life, or the spinning orbs  “intertranspicuous” grinding “the bright brook into an azure mist/ Of elemental subtlety, like light” in Prometheus Unbound; or William Blake staring down into the abyss in Marriage of Heaven and Hell, and seeing “beneath us at an immense distance was the sun, black but shining; round it were fiery tracks on which revolv’d vast spiders, crawling after their prey; which flew or rather swum in the infinite deep, in the most terrific shapes of animals sprung from corruption, & the air was full of them, & seem’d composed of them.”

Romanticism is John Martin’s Sadak in Search of the Waters of Oblivion, and Berlioz discovering his beloved is turned to a harpie at the Witches’ Sabbath at the end of the Symphonie Fantastique, and Ahab blaspheming on the quarter deck in Moby Dick.

So, Werner Herzog, you gave me a good laugh.

If there is one theme that overrides the whole set of notes on our trip to France in 2002, it is that of the French love of “logique” and systemization, versus the older Gothic love of “the things of this world.” Even the Baroque in France is oddly static and toned down. So, when we finally got to the megaplex that is the Louvre, it is hardly surprising that the same questions arose again.

As usual, click to enlarge any photo.

Louvre and pyramid

Louvre
Friday April 5

After nearly two weeks, we finally made it to the Louvre. It isn’t that we weren’t interested, but we’ve had a lot of other stuff on our agenda, mostly dealing with Gothic churches.

Hall of RubensTo say the Louvre is big is to say the Pacific Ocean is wide. It hardly covers it. We spent the whole day there and saw maybe a 20th of it. We saw parts of the Greek statuary, the northern European late Medieval painting, the big hall of Italian Renaissance and Baroque painting and a few halls of French Baroque painting, to take in the Poussins and Claudes, which I was hungry to see.

That not only wore us out, it took from about 10 a.m. to about 4:30 p.m., when, exhausted and with throbbing feet, we finally set our course back to the hotel.

There is a problem seeing so many “hall of fame” paintings, so many “greatest hits” in one go round. You cannot do much but cover the highlights and you look at one famous painting after another and take notes on this small aspect or that: the way the brushstrokes feather in Leonardo’s La belle jardiniereVirgin and Saint Anne; the overall bluish caste to Ingres’ Odalisque; the tricolor reflections of the water drops in Delacroix’s Dante in the Boat.

It isn’t just that there wasn’t time to spend an hour or two with each masterwork, but that just being in the Louvre, with the crowds of tourists, and the hugger-mugger of Jansen regulars, the occasion of it all, prevents you from being able to concentrate.

Here is Raphael’s Belle Jardiniere, there is the Mona Lisa. Here is the Avignon Pieta, there is the Bust of Homer. You take them in with the instantaneity of an art appreciation slide show, one after the other. Even if you wanted to spend a few extra minutes with the Wedding at Cana, there is Liberty on the Barricades calling to you.

Which is all a terrible shame, because even with the little time you get to spend with each painting, you recognize once and again, deep in your eye sockets, how different the real painting is from the picture in the book. The looking at libertythickness of the layer of oil paint, the fineness of detail, the actuality of the color — uncaptured by the cyan, magenta and yellow inks in your Jansen text — gives you that sense of quiddity, that sense of thusness, of actualness, of event, of richness, of sense experience, that the pictures in the book can never deliver.

It is probably the ubiquity of reproduction that has led to the pathetic and word-ridden French philosophies that rule art criticism currently. All you can get out of the reproduction is the iconography, which is the intellectualized part of the painting, and if that is all you get, you miss the sense experience, which subverts the intellectualization and renders it shallow.

For me, this is most evident in the northern Medieval and Renaissance paintings, which have a textured surface of paint, mimicking the damasked cloth being represented, or the gold leaf which sits atop the oil paint.Van Eyck Rolin Madonna

And what a deep and satisfying green Van Eyck has found. You can practically see it as ground up emerald or other jewel, suspended in the oil. The green is dark, intense as a clear night and transparent as stained glass. Louvre guardWhen one sees a real painting, one knows great beauty, and great joy in its apprehension. Though it soaks in through your eyes, you feel it in your fingertips, smell it, taste it, and almost hear it. It makes all your senses buzz.

Part of it is taste, certainly — gout. Others may prefer the Italian Renaissance to the Northern one, or may really like the sweeping flesh tones of Rubens or the sausage fingers of Ingres. But whether it is the vermilion in the cloth painted by Poussin or the ultramarine of Mary’s robe in a million other paintings, the direct, uninterpreted experience is the primary gift of great art.

Of course, not all the great art in Paris is paint.

Chez Alexis&DanielWe went back to Chez Daniel et Alexis for dinner tonight. The tiny toy pinscher met us at the door and followed us to the table. He must have remembered my petting him the other night, because he was all affection. He climbed up on the seat next to me and nuzzled his little nose in my coat the whole time we ate supper.

Which was, again, magnificent. Carole’s asparagus in melted gruyer was heaven in a dish. Our chicken plat, stuffed with mushrooms, was tres bien, and our desserts — well, we couldn’t finish them.Louvre lunch

And this is only dinner. For lunch, we ate at one of the Louvre restaurants and had quiche with tomato and chicken in it, and desserts: Carole had three little custards, and I had chocolate.

It is embarrassing to keep on about the food, but food by itself is sufficient reason to visit Paris. Everything else is gravy — I mean, sauce.

Carole’s take on things:

Felt good all day because I wore black, like the French women. And fashionable shoes, rather than the athletic shoes I’ve been wearing.

Thrilled to be going to the Louvre. I still can’t believe we went.

Carole & LaurenWe got a beautiful bouquet of lilacs for Lauren, our waitress at Le Petit Cardinal and she was very pleased.

Now, at the Petit Cardinal, no one even asks us what our breakfast order will be. This morning, it was simply delivered to our table.

Richard hugged me on the way down the steps to the metro and smiled at me.

There’s no highlight better than that.

The Louvre was vast and I was amazed. I thought it would be like the old Smithsonian, with paintings from the floor to the ceiling, and the interior spaces jammed with objects, but it was very open and some rooms had only three paintings. I saw the son of god crucified for probably four continuous hours and then a lot of rosy flesh flying through the air (Rubens). A whole lot of satin flying through the air. But the first part of our visit to the Louvre was my favorite, seeing the northern European late Medieval paintings of the Virgin and child, and other religious subjects.

I like them because they’re fervent.Avignon Pieta

Winged VictoryNear the end of the day, after seeing all of the extravagant paintings on biblical subjects and historical paintings, the museum began to smell funny to me, at first it seemed like the bathrooms, then I thought maybe it was the restaurant. Then I became disgusted with what I thought might be the smell of all the people. And then, because I was getting so tired, I began to have a horrible feeling that I was smelling death around the old Grecian tombs and I was very happy to go out into the air.

On the way back to our hotel, we stopped at a perfumerie and I had a wonderful time there and got some Lalique for Paul, Jolie Madame for mother and a little tube of cologne for Aunt Veosie and a bottle La Nuit for myself. Jasmine.

I chose perfumes you could only get in France. These are not exported.

We came back and rested. And the sweetest part of the day was seeing the little dog nestled against Richard in the restaurant.

Richard’s version of events:

Carole wanted to see northern European late Medieval paintings. I wanted to see Claude and Poussin. We did both, but in the end, I had to agree the northern European art was better, or more enjoyable, with a deeper commitment to real life.

I was a bit surprised at how loose much of Poussin’s paintings are, and especially, how dark, brown and gray they are. How much of the dinginess comes from too much varnish over too many centuries and how much was by design, I cannot tell.

I wanted to love the Poussins more. But I have to admit, on the whole, they seem constipated, both in subject matter and in execution.

The Claudes fared a bit better, although they also seemed yellowed with ancient varnish. Perhaps the film of yellow suits him better than it suits Poussin.

But, ultimately, the Claudes disappoint, too. They are simply too far removed from real experience, too stylized, too fantasized. Too intellectualized, and not immediate enough.

Unlike the Memlings, Holbeins, van der Weydens and — hallelujah — van Eycks in the northern European section, which bristle with real experience.Graces recto et verso

Constitutionally, I also respond to the textures of those early Flemish and German paintings, with their tight patterns and brilliant color, so unlike the artificially brown and slate tones of the French Baroque.

Gericault dans le LouvreIt wasn’t really a big surprise to see how vast the Louvre is. I knew it was big. But I was surprised by several familiar paintings that are much bigger than I ever imagined: Veronese’s Wedding at Cana; Gericault’s Raft of the Medusa; David’s Rape of the Sabine Women; Gros’s Napoleon at the Pest House of Joffa. They would have taken scaffolding to paint.Twin Venuses

Oh, and Delacroix’s Death of Sardanapalus. Another giant.

I can’t say I was overwhelmed by the Big Noises in Hellenistic sculpture: the Venus de Milo, the Winged Victory of Samothrace. Yes, they’re nice enough, but a little too deracinated for my taste. I want either the Classical Hellenic sculpture of the Elgin marbles, or the really over the top Hellenism of the Laocoon. These marquee pieces at the Louvre seem a bit tame, and the stylization of the nude female figure bothers me: No real woman was ever built the way the Venus de Milo is — and I’m not referring to her missing arms.

color sky 03One grows as a human being, and the art cannot help but grow, too. When I was young, it was art that impressed me most: the forms, textures, colors, the transformation of stimuli into esthetic forms. Don’t blame me — it was the times in which I grew up; Modernism was in the ascendency and we all mouthed such platitudes as “art changes nothing,” and “Subject matter? The subject doesn’t matter, only what you make from it.” In those years, life drawing ceased to be taught in most art schools; students were asked merely to “be creative.” The divorce between life and art was complete. cloud30 The prejudice was that the subject, say in my chosen medium, photography, was only there to catch light and make for a splendid arrangement of greys and blacks printed out in rich silver on glossy paper. Anything else was pretty pictures for calendars or chamber of commerce brochures. A kind of puritanism set in. If you are old enough, I’m sure you remember it: No cropping, previsualize, etc. So, when I was younger, I concentrated on the beautiful print, in black and white, and archivally processed. Zone system, anyone? cloud 01 My life turned in a different direction. Instead of a photographer, I turned out to be a writer. And lucky for me, it was on a newspaper and not in academia. I never had to slog through the atrocious trends of literary theory then current (still current). When asked to lecture to writing classes, I always had one lesson to give: Good writing is having something to say. Writing in fancy words or jargon, clever euphues, gongorisms, or acrostics or esoteric allusion only get in the way. One can be so caught up in the allure of a classic Bugatti that you forget its purpose is to get you somewhere. Fancy writing is that shiny Bugatti sitting unused in a garage, cherished and polished but useless. cloud08 I continued to make photographs, nevertheless. And I have had gallery shows. But as I got older I came to see that the Bugatti was there to drive somewhere, not to show off. Subject matter not only counted, it was the reason for making the picture in the first place. But — and this is a big proviso — not to share the subject with your audience so you can all go “Ooh, what a beautiful sunset.” That really is a calendar photo. cloud16 No, the entire purpose of art, if it can be said to have a purpose, is to make a connection with the world. To reconnect with what habit has made invisible. To see what you normally ignore, to find the glow of liveliness in the experience of being alive. Few people need to be told that a sunset is pretty; there is no art in that.cloud25 But to find the chispas — the sparks — in the crack of a sidewalk, or the bare winter trees, or the clouds that sail over us every day — this is not so much a finding of a source for perfect prints to hang on the wall, but rather the illumination of a hidden fire. These things are all alive: Every bush is the burning bush. That is what makes Van Gogh’s landscapes so alive. They burn from within. This is not something he has applied from the outside; it is something he was able to see as the scales fell from his eyes. And so it can be for anyone willing to look, to see. It is what makes life drawing so indispensable for an artist. Drawing is not simply making an art object, drawing is learning to see, to break through the cataracts of habit. cloud26 And so, when I come back to clouds as an old man, I see in them not merely abstract shapes from which I can make suitable art. I don’t care about art. I see something that wakes me up, and I try to capture it with the snap of my shutter. For me. Not for some appreciative audience. For me. I am the one I want to keep awake, alive. Others have helped me in this; if I can pass this on to others, all to the good. But I no longer care about making art.cloud38 (Note: All but three of these photographs were taken on the same day during monsoon season from my back yard in Phoenix, Ariz.) cloud42 cloud43

color sky 01 cloud45 color sky 02 cloud07

clouds134In the 1920s, a fundamental change occurred in the part of photography that was attempting to be seen as art. What had always previously been seen as a picture of something became a picture of its own.

In this, it followed the progress of Modernism in other media. What had been a photograph of a house or a boat, and judged by how well it set off the house or boat, it now became an arrangement of grey and black, of line and form.

If anyone could claim to be the leader of this shift, it would be Alfred Stieglitz. “I was born in Hoboken. I am an American. Photography is my passion. The search for truth is my obsession.”

Despite his tendency toward oracular declamation — or perhaps because of it — Stieglitz became the prophet of a new type of photography in America. Modernist. Stieglitz equivalent 1

His first work, from the late 1890s through the 1920s was mostly figurative, but he became dissatisfied with the idea that his photographs were praised for their subject matter.

In 1922, he began photographing clouds and turning them into the equivalent of abstract paintings.

“Through clouds to put down my philosophy of life — to show that my photographs were not due to subject matter — not to special trees or faces, or interiors, to special privileges — clouds were there for everyone — no tax as yet on them — free.”

These first series of cloud abstractions he called “A Sequence of Ten Cloud Photographs.”  When he showed a new series in 1924, he renamed them “Songs of the Sky.” He continued making these prints, usually exaggerated in contrast and printed quite dark, making the blue sky black. He made them by the dozens, and by 1925, he was calling them “Equivalents.”stieglitz equivalent 2

“I have a vision of life and I try to find equivalents for it sometimes in the form of photographs…(Cloud photographs) are equivalents of my most profound life experience.”

This idea of “equivalents” was later taken up and expanded by photographer Minor White and others, but in essence, the abstraction of the clouds were to stand for “equivalent” emotional and intellectual experiences.

There is certainly a grandiosity to Stieglitz’s language, indeed to his person. But the photographs remain and many of them are deeply moving, perhaps compared to the late quartets of Beethoven.

But the underlying idea was that the medium of photography, rather than the subject matter the camera is pointed at, could be expressive: that the surface of palladium printed paper, or silver prints, and the blacks and whites of the silver on its surface, and the shapes they make, almost as if a Rohrschach test, could be sufficient for art.

Abstraction became a subset of 20th century photography, and even when there was a subject, such as a portrait or landscape, the photographer, whether Edward Weston or Paul Strand, or White or Bill Brandt, would insist on its essential abstraction as the basis of its value.

constable cozens pair But there is a problem with this: Those Equivalents that Stieglitz made are still clouds, and clouds carry with them all the baggage of subject matter. From the clouds in Renaissance paintings through the glorious cumulous in the seascapes of Aelbert Cuyp to the drawings of Alexander Cozens and countryside of John Constable. Clouds are an endless source of inspiration for the imagination of shape.

charlie brown and clouds In photography, it is almost impossible to eliminate subject matter, short of making photograms. The forms, colors, shadows, textures of the recognizable sensuous world keep intruding, no matter how extracted from context. When I was a teacher, one of the assignments I gave my students was “to photograph something so that I cannot tell what it is.” I expected them to get ultra close, or turn something upside down, or extend the contrast. But, try as they might, I could always tell what I was looking at.

I do not see this as a deficiency in photography, but a strength. Photography can keep us tethered to the world when we might wish to float free; it reminds us that our primary obligation is to the existence we occupy and work in.

clouds105 Given that, photographs of clouds still has a powerful attraction: We can see that abstraction and reality are not necessarily in opposition: We can have both at once.

Put this way, it seems obvious, a commonplace. But this “double vision” is one of the things that keeps art lively, and informs our interaction with the everyday — keeps us aware that the world is alive, not inert.

And so, I have made my own cloud photographs. The first series, seen here, are a rank imitation of Stieglitz’s Equivalents. The next blog installment will follow with the development of the idea. clouds116 clouds129 clouds115 clouds119

clouds130 clouds131 clouds139 clouds142 clouds145

curtis and isabel
Portrait photographs come in basically two varieties: the formal and the candid. These days, with selfies monopolizing the social media, almost all portraits are informal. And when asked, most people say they prefer the candid picture, perhaps because the formal portrait has fossilized into the Olan Mills mall photo, in garish color against phony backgrounds. It would be hard to make an esthetic case for these assembly-line excrescences, with their banal smiles and enforced familial geniality.olan mills family

karsh sibeliusThen, there is a prejudice against artifice: Many people prefer the snapshots because they seem more natural, more spontaneous. If you look at one of those highly massaged portraits by Yousef Karsh, there would seem nothing less spontaneous. Every light, every specular reflection in an eye, seems calculated, even marmoreal, like his portrait of composer Jean Sibelius. If we’re a “rock and roll” nation, we are one that values the brash, the riff, the off-the-cuff: Indeed, we trust it to be more “truthful” than the rhetoric of the planned, controlled and considered. As Allen Ginsberg mendaciously preached: “First thought, best thought.” (Despite the fact that his best poems, such as Howl, were thoroughly revised and rewritten; we have the typescript for evidence, with all its emendations.)karsh churchill

Yet, some of our most iconic images — the ones we remember, the ones that fix in our minds some large truth about their subjects, are exactly the careful, posed and arranged portraits, such as Karsh’s take on Winston Churchill — a photo that might have won the war all by itself.

The idea of the formal portrait survives, even in the gaudy, awful Olan Mills photos: The idea that the subject wants to be seen in his Sunday best, with his best teeth put forward for posterity: “This is how I want to be remembered.” Even though the actual life may be more squalid or confused, or complex– certainly infinitely richer. But “this version is the one with the barnacles scraped off.”

olan mills family portThe photographer Richard Avedon said, “What ends up in your scrapbook? The pictures where you look like a good guy and a good family man, and the children look adorable — and they’re screaming the next minute. I’ve never seen a family album of screaming people.”

But when done well, it isn’t the vanity of the subject that is portrayed, but the insight of the photographer. A good portrait should tell us something about the subject that the subject doesn’t want us to know, or is not aware of, or is somehow larger than the public face intended.

A photographic portrait also tells us something about the artist who makes it. This is something that Avedon always stressed.

“My portraits are always more about me than they are about the people I’ve photographed,” he said. You can spot an Avedon immediately: It’s style is uniquely his. The same can be said for Irving Penn, or for Arnold Newman, or Yousef Karsh — any of those who made a name as portraitists. An Avedon portrait — or a Penn — is a world view, consistent from image to image. avedon eisenhower

And it is in this sense that the portrait rises from vanity icon to art. The picture tells us not merely, what does this person look like, but rather the larger message: This is what being human is.

It is in the eyes, most often, that the humanity is tethered. You can see the light behind them. Nothing is worse than a picture of someone who is bored with the process of being photographed: The eyes turn into ball bearings, lifeless and extinct. A good portrait is a picture, instead, of being alive, of being in the moment, even if that moment is for posterity, or for eternity.

I bring all this up, because in the age before I became a writer, I thought I would be a photographer. It was in the days of chemicals and dim amber lights, and I became a proficient darkroom worker: My prints, I say with some pride, were as good as anyone’s. Crawford 1977 copy

And I took many portraits, working my way through the learning and development that any artist goes through: Imitation, innovation and finally, something personal that emerges.

Most of these portraits were friends or more. I went through cameras, always seeking the right one, never actually finding it: Nikons, Rolleis, Hasselblads. I went through lighting schemes, through backdrops.

And I went through the history of portraiture, from Holbein to Raphael to Rembrandt to Gainsborough to Chuck Close. The model I felt closest to was the Renaissance portrait, such as Raphael’s portrait of Baldassare Castiglione. Here was a face to look at: Eyes that had seen a good deal of the best and worst of the world: It registers. raphael castiglione portThere is also a sense of moment; this is for posterity. The figure makes a pyramid in the frame, giving it foundation and security. The background is broken into interesting shapes — the so-called negative space, not ignored, but make essential to the impact of the image.

I saw something of the same in the photographs of Avedon: formality, interesting negative space, and the centrality of eyes.

There is one major difference between these great images and the Olan Mills smile-o-thons: So many of them have equivocal expressions on their faces. They aren’t genial and smiling; indeed, it’s hard to quite know what they are expressing. There is a neutrality to their faces; not slack, as if thoughtless, but rather as if thoughts were unresolved.Henry Parrish Lippincott Hackett

In other words, the faces were not billboards flashing their message, but rather something denser, meant to be read and fathomed. Not the momentary but the monumental.

This is a portrait of Henry Parrish Lippincott Hackett, I made it in about 1973. It is a model of what I was trying to get in those years.

Of course, they were also shapes in a frame, and the graphic quality of the images counted for a lot, such as the eye of Picasso in Penn’s version, or the indistinct edge of Eisenhower’s head in Avedon’s portrait.

I used the eye in a photo I made of Pam Henry, in the mid-1970s. double picasso pam

Other imitations, conscious or otherwise can be found in other portraits I made from 1970 to about 1986, when I gave up teaching photography and became a writer at The Arizona Republic.

 My Degas:double chrysanthemums

Not a conscious imitation, but clearly a resonance of Ingres in a portrait of artist Mel Steele.double ingres mel


This is Doug Nufer in 1978, when he was officially dubbed “The World’s Most Obscene Man,” against Avedon’s portrait of Willem de Kooning. Nufer has since gone on to become one of the avant-garde literary lights of Seattle. Made from work print, 9/25/06, 12:15 PM, 16C, 5364x6131 (1182+1975), 125%, Hennessey 0823,  1/15 s, R38.2, G21.9, B47.9

double MK Elks and VenusOr, Botticelli’s Venus in a picture of Kathy Elks.

But it wasn’t all imitation. It was an education, and a slow development of what I was trying to find in portraiture. I wanted it to be formal; I wanted it to be graphic; I wanted it to be more than a snapshot reminder of who my friends were. When I was teaching photography, I ran a course on portraiture and I was not so much concerned with the usual lighting schemes or lens choices, but with engaging with the sitter, finding something human there. And while book after book told us that we should use a long lens for more natural perspective, I found that a normal lens, or even a wide angle lens brought the photographer and the sitter closer together, making interaction unavoidable: The photographer could not be aloof from the sitter, as though the sitter were a mere object, and the sitter could not be indifferent to the photographer invading his private space. The interaction was forced. Always use a short lens, I taught. Get in their faces.

Here is artist and friend, Charles Williams, who returned the favor by making a drawing of my wife and me. Charles Williams

Second lesson: Always have the sitter look into the lens, so that in the photograph, he gazes out of the picture into the eyes of the person looking at the image. This makes the portrait not a neutral event, but it forces the viewer to have a relationship with the subject. In other words, the photographer confronts the sitter; the photograph confronts the viewer. This makes for a more active work of art.

These are three photos I took for The Carolina Peacemaker, when I worked for that weekly black newspaper in Greensboro, N.C. I was looking for that directness, rather than the mere animation that most photo editors want.triple peacemaker ports

Third, no smiles. Unless they are genuine and are more than a tightened muscle at the mouth corner. There is a story about Greta Garbo, when an observer at a studio shoot said afterwards, “I couldn’t see her doing anything,” and the film director said, “But it will show up on film, just wait and see.” And of course, when the dailies were screened, every emotion ran riot across her face — primarily because she didn’t underline each one melodramatically. The film sees things you don’t. Let it do its job.double iott wolf

There were many other points in the course, but these three were most important, even if they ran counter to what is usually taught. After all, I told my students at the beginning of every class that I considered it my job as a teacher in the art department, not to train them for careers, but to make them unemployable. I wanted them to dig deeper than the stereotype. Many of them did. It was a great class.double robin reid linda olson

When I moved to Arizona and started work at the newspaper, I stopped taking as many photographs. I spent my time writing the two-and-a-half million words I pumped out in 25 years. There were photos meant to illustrate stories, but my emphasis had shifted.

Now, I still make the occasional photograph, and I still use the shorter lens, the in-your-face, and the attention to eyes.Mel BW

And I’ve gotten older, and so have my friends. You saw my Ingres-photo of brother-in-law Mel Steele. Here he is a couple of months ago, more informal — almost a snapshot, but with the lessons I learned from years of looking.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

Rain_Steam_and_Speed_the_Great_Western_RailwayI grew up in an age when there was a distinct category called “Modern Art.” It was reviled by many and championed by the rest, and it was taken to be a complete break with the past — which is why it was both reviled and championed.

It may be hard to imagine now, but in the 1950s and ’60s, a large portion of the population actually believed “My kid could paint better than that.” In response, proselytizers mounted campaigns in support of Picasso and Kandinsky. When Life magazine ran a story on Jackson Pollock, it was an intentionally provocative act. “Is this the greatest living painter in the United States?” the story asked, daring its middle-class readers to argue back.pollock life magazine

Indeed, as late as the 1980s, a particularly condescending gallery owner in Scottsdale, Ariz., attempted to persuade me that abstract art was the wave of the future. He made the assumption that since I lived in Arizona, my tastes ran to cowboys. He wanted to “deprovincialize” me.

Modern Art was subsequently eclipsed by “Contemporary Art,” and after that the whole thing fell apart in a Postmodern disintegration. What we have now is “the trendy stuff at the gallery.”

But in my time, when I was a teenager whose personality was being forged, I had the immense privilege of living an easy trip to New York City and a subway ride away from the Museum of Modern Art, where my initial sense of taste was formed. I absorbed whole Picasso’s Guernica — which I always thought would be forever available to me — Jackson Pollock’s One: Number 31, and Van Gogh’s Starry Night. pollack 1

Turner catalogThe biggest single contribution to my growth, however, and the nudge that eased me into a life as an art critic, was the show in the spring of 1966 at MOMA of JMW Turner’s late paintings, called, “Turner: Imagination and Reality.” I was still a high school student and knew that there must certainly be a bigger, more impressive and powerful world out there than the one I knew in suburban New Jersey.

In that show, the English painter was dressed up as the precursor not only to Impressionism, but to such High Modernist painters as Mark Rothko. Turner’s watercolor washes were mere gestures with a loaded brush and implied an early morning sunrise barely seen through a frosty fog — hardly an edge or line in sight. turner rothko pair

Left: Turner “Pink Sky”               Right: Rothko detail

The show kicked off a resurgence in Turner’s reputation at the same time Vivaldi was getting a boost from the Baroque revival. It isn’t that either the Red Priest or the shaggy Brit were unknown or unappreciated, at least by those with their acquaintance, but that the wider world had largely — if not forgotten them, had relegated them to a “yes-them-too” sub-paragraph in the catalog. Turner emerged as not just a major artist, but a springboard for all the upcoming progress in art that resulted in — hooray — the glorious moment that is us.

That view seems quite laughable now, but we should instruct those X-ers and Millennials that came after us that the idea was that all of history was an inevitable march toward a single goal, and that in 1966, we had achieved it. The Age of Aquarius meant more than a bogarted doobie and a flower in the barrel of a National Guard rifle. We had reached some sort of checkered flag, some tape we had breasted.

Our history since then seems like a winded generation bent over with hands on knees, trying to catch a sweaty breath. It was Francis Fukuyama who was gasping.

Yet, if I can no longer see Modernism as some target bulls-eyed, I can still look back on that time, and that show, with a special fondness. It hit at just the right moment: my adolescence. I was ripe to be picked. turner cuyp pair

Left: Turner, “Calais Pier”               Right: Cuyp, “The Maas at Dordrecht 

Click to enlarge

For Joseph Mallord William Turner kept two plates spinning. On one hand, he does seem to prefigure the Impressionist fascination with light and color. But on the other hand, Turner was yet one more British huckster of the Sublime. He began as primarily a marine painter of ships, sea and clouds, patterned after so many earlier Dutch painters, like Aelbert Cuyp, but soon joined those painters of vast and menacing landscapes based on biblical or classical themes. Plagues of Egypt, destruction of Babylon, Noah’s flood, the Trojan War — they all show up.

Compare, for instance, Turner’s first entry into the Royal Academy, in 1800, with John Martin’s painting of the same subject: The Seventh Plague of Egypt (although, Turner, not a religious man and a desultory reader of the Bible at best, mislabled his plague as the Fifth). Turner Martin Seventh (fifth) plague

Turner, left; Martin, right

(Just for fun, let’s see Martin’s trilogy of paintings on the Flood: Eve of the Deluge, The Deluge, and The Assuaging of the Waters. The last was bought by Prince Albert for his Queen.)Martin Deluge trilogy copy

Click to enlarge

Martin’s grandiose paintings — clearly the inspiration for reels of Sword and Sandals epics by the likes of de Mille, Griffith and Giovanni Pastrone — are less competently painted and tend toward a darker palette of blues and blacks, while Turner’s paintbox veered increasingly to gamboge and flake white. Yet, his salability in the first half of the 19th century was based on his ability to provide the epic subject matter.

Consider the pair of paintings Turner made on The Deluge: Shadow and Darkness — The Evening of the Deluge, and Light and Colour — The Morning After the Deluge, from 1843.Shade and Darkness - the Evening of the Deluge exhibited 1843 by Joseph Mallord William Turner 1775-1851

 Click to enlarge

 So there I was, at the ripe, pimply age of 17, with all the world before me, and an ambition in my heart that transcended the possible, and there was Turner. I was being told he was the seed from which something important grew, but my primary and adolescent response was to the sublime — that sense that the world — nay, the universe — was grander, more intense and more alive than what I knew of Bergen County, New Jersey.

There were wind and waves, fire and brimstone, death and destruction, rocky precipices and roaring cataracts — Blow you hurricanoes, etc., etc. I was electrified at the idea that Turner had tied himself to a ship’s mast in a snowstorm to experience — like Odysseus — the siren call of destruction and death.snowstorm steamboat

Snow Storm: Steamboat off a Harbour’s Mouth, 1843

Author Lawrence Gowing, curator of the MOMA Turner show had written about the premonitory Impressionism in Turner, but in my saladgreen youth, that early seed was proof of Turner’s artistic heroism the same as his bodily courage he shows on the ship. Gowing was making an art-historical point; I was swept by the mythology. sharknado

Sharknado (2013)

It is the same impulse, I believe, that turns so many young men these days on to superheroes and supervillains and that whole genre of film where the planet is doomed by ice, fire, green monsters or evil multinational corporations. The FX movies that shake the separating walls of our cineplexes are the modern replacement for Byron’s Manfred and Shelley’s Prometheus.turner in studio movie still

I mention all this now because I have just seen Mike Leigh’s film, Mr. Turner, with Timothy Spall playing the painter, in a movie that advances with exactly the same pace and precision as paint drying. It is not a movie for the X-men crowd. Nothing blows up, no one turns the equator into an iceberg, and the earth doesn’t split into two.

Now as an adult, and with some 50 years under my belt since my exposure, I have a more sedate view of JMW Turner and his paintings. The film resonated with that: Turner had a living to make and catastrophe painting was his niche. Disaster was his shtick. That “vortex of obscurity,” those paint daubs. An avid public bought them up, and if some, such as John Ruskin, could see the work as the art of the future, most saw them as great, ecstatic expressions of the Romantic sensibility that was already passing into sedate and sententious Victorianism.  frosty morning

What MOMA chose to emphasize were the watercolors, primarily sketches for oil paintings. They were vague and washy and could more easily be seen as proto-Impressionism. The exhibit rather ignored the ships and sails of Turner’s more ordinary output. It also conveniently brushed aside that part of Impressionism that didn’t stoke the fires of Modernism: That Impressionism wasn’t just about paint and color, but about depicting the daily life of ordinary people rather than the grand mythology of the Academy painters. The present always chooses its past. At Petworth: Morning Light through the Windows 1827 by Joseph Mallord William Turner 1775-1851

And what one sees in Leigh’s film is not some spiritual visionary, but a Cockney artist, largely inarticulate, who has found a way to turn a little trick of paint daubs into a lucrative industry. Yet, I don’t mean to denigrate Turner: There was some level of genius in his ability to elevate the Mad-Martin extravaganza into something personal, idiosyncratic and, yes, forward looking. Turner was no revolutionary; he was bourgeois to the core, yet, that combination of conventional and ecstatic give his work that extra boost into the pages of art history textbooks. It’s what separates him from Martin, Samuel Palmer, Henry Fuseli and the rest of that forgotten ilk.

madison lede pix
The 1930s remain in our visual imagination with a vividness that hardly exists from other eras — at least eras we didn’t actually live through. And it is through the photography of the period that this happens: It is hard to recognize how many of the canonized photographers from that era gave us documentary and quasi-documentary images of the times. Elsewhen, artists — and the photographers — often sought something more universal, or general, or eternal, but the quota of work from the 1930s screams out the time of its birth. madison color quad

Think of them: Brassai, Bill Brandt, Walker Evans, Cartier-Bresson, the whole army of photographers working for the Works Project Administration under Roy Stryker — our image trove from the 1930s is a stuffed portfolio. Madison bw quad 1

Click to enlarge

If we tend to distinguish between photography as journalism and photography as art — art with its formal concerns — then the work of Life magazine photographers falls into the first camp and the more elevated work of photographers such as Edward Weston, Imogen Cunningham or Frederick Sommer would seem to be of another genus. But especially in the prewar decade, the photographers we honor as artists often were the ones who left us with a chronicle of their times. It is hard to picture America during the Depression without the black and white images of breadlines, dustbowl farms, iron workers and iron-willed matriarchs reigning over raw wood kitchen tables in unelectrified Appalachian cabins.madison bw quad 2

(I am not forgetting later movements of “street photography,” and certainly not forgetting Robert Frank, William Klein or Garry Winogrand, but their work on one hand also seems like a throwback to an earlier era, and on the other, is more consciously concerned with formal problems, like composition, lighting and contrast — and often with even more Postmodern concerns, such as how photography makes the world look. In the ’30s, the primary concern was sociological: These people we have been privileged to look at.)madison bw quad 3

I bring all this up because a friend sent me a link to an unusual archive at Duke University of old documents, photographs and films, primarily from North Carolina. In it, there is a set of three films, or rather three reels of randomly edited home movies, from Madison, N.C., taken between 1939 and 1941 and available for download. You can find them at:

http://library.duke.edu/digitalcollections/hleewaters/Spatial_Coverage/Madison%20%28N.C.%29

madison bw quad 4These films appear to have been taken by a single person, who filmed schoolkids, class by class, streaming out of the schoolhouse, workers leaving the factory and pedestrians walking down the streets of Madison and neighboring Mayodan. At times, he attempts trick photography, and they are not always in perfect focus. The first reel is in color, the remaining two reels are black and white. It is clear he (or she) favors framing with the subject in the right half of the picture, but it seems less like a formal concern and more like a idiosyncratic tic.

madison bw quad 5Madison particularly interests me because it is where my wife grew up. She was born in 1941 and so, the images in these movies pretty closely approximates the town she knew as a little girl. A few of the teachers shown in them are teachers she knew in school. madison bw quad 6

But I also found that if I excised individual frames from the motion, I could see them almost as a new source of FSA photos, or undiscovered images of Walker Evans. I have included a bunch of them with this blog post. madison bw quad 7

One has to forgive the lower quality of focus or color, taken as they are from what must be a 16mm original, but what strikes me most in them is the quality of individual human beings, the person behind the eyes that stares out at us from the pictures. It is the same face — or the same kind of face — that we see in Dorothea Lange’s California agriculture photos. There is joy, suspicion, hope, hopelessness, anger, privilege, satisfaction and shyness in these faces (sometimes as the film progresses, the same suspicious face turns friendly).

madison bw quad 8And I come to see them not so much as impersonal esthetic constructs, but as a doorway into each of them as people. Individuals, shining lights of the cosmos bound in skin. madison bw quad 9

And then, by way of looking back at the old, familiar pictures of Jack Delano, Russell Lee, Marion Post Wolcott, John Vachon, Ben Shahn and others, you come to the realization that what makes them special — what, indeed, makes them important — is not their photographic quality, not their compositional innovations or formal intent, but that through those rectangular frames burn the lives of actual beings. What brings them alive for us esthetically is exactly the quotient of compassion, of empathy, we bring to them. Do we see them as esthetic exercises? Certainly that aspect exists in them, but such aspect exists in abstract torn-paper collages, too. No, what gives them power is that connection they enable between us in our age, and those people in the pictures, in their age and we see they are us. madison color quad 2

 

Sunset
Stuart and I were sitting on the roof, outside the dormer window, and sipping a little Drambuie. Cigars were for later.

“A beautiful evening, isn’t it?” he said.

“Yeah, the sunset is so orange.”

“You call it orange, but really, how many different colors are there in that sky — even a band of green in it.”

“Where?”

“There, see, above that reddish cloud. Perhaps it’s only a trick of simultaneous contrast, but that green has always fascinated me.”

“I see it now, rather a pale green, almost opal, but green.”

“How much better to see the whole thing, instead of just the calendar version. You know, I always wonder why pretty magazine pictures look so cliched, while the sky in front of us doesn’t. I guess there is a difference between pretty and beautiful.”

“Or, maybe beauty is in the eye of the beholder.”

“Yeah, well, I used to think that.”

I could see Stuart had something on his mind. He usually did.

“Used to?” I asked. “OK, so what is beauty? Personally, I tend to think of Scarlett Johansson.”scarlett and hedy

“Really? I kind of favor Hedy Lamarr, but then, I’m always a little behind the times. But really, first we have to agree on what kind of beauty we’re talking about. Erotic attractiveness is a completely different thing from esthetic beauty. You could even say they are opposites.”

“How’s that?”

“Because erotic beauty draws us to possess it, while esthetic beauty doesn’t — it fascinates us, but leaves us disinterested, involved but motionless.

“This is the essential difference between art and pornography. If you look at a picture and say, ‘I want that,’ or ‘I wish I were there, seeing that sunset,’ you’re reacting as if to pornography, whether it’s a picture of a naked human or a brazen sunset. Erotic beauty impels you forward into time and history, while esthetic beauty draws you upward and out of the mad stream of time.”

“So you’re saying beauty comes in two categories?”

“Oh, there are lots of other divisions to make. For instance, there’s that ‘eye of the beholder’ question.

“Well, that’s what they say.”

“But it’s an easy way out. It doesn’t really answer anything. Actually, it seems to me that beauty is either internal or external. That is, either it is in the eye of the beholder, or it exists objectively, outside the accident of perception.”

“What do you mean, ‘objective’ beauty? How can that be?”

“Look at it historically. Centuries ago, it was mostly thought that beauty was an objective quality. You had it or you didn’t. Those who say beauty is external to human perception fall into two camps: the transcendent and the inherent. The second camp says that something is beautiful because elements of the physical world are by nature so. The first camp looks beyond the physical world to something metaphysical.

“You mean God?”

“Right. It could be a god or the gods. On the other hand, it could be an unnameable, ineffable mystery at the center of the universe. If a god has made something beautiful, it is then our recognition of that divine intention that is external to our psychologies. It really is beautiful, whether we recognize or not.”

“But what if you don’t believe in any of that supernatural stuff? Where does beauty come from then?”

“Again, two ways. It might simply exist as mathematics does, in its proportions and harmonies; some things may be beautiful the way a triangle has three sides. Such qualities are inherent in the objects we recognize as beautiful. Or, as another possibility, it might be biological, or based on evolution: Certain things may have emerged as ‘beautiful’ in the development of the universe because their beauty promotes evolutionary goals. Thus, a bright, beautiful flower attracts bees — which ensure the survival of the flower species through pollination.

“That’s all fine. But what if beauty really is internal — only the eye of the beholder?”

“Then again we face two choices: If beauty is only found inside us, it is either cultural or acultural.”

“Wait. I thought it was all cultural.”

“You hear that a lot on university campuses nowadays. It’s a popular point of view currently. But it is not the only way of understanding it. A good portion of the academic community has jumped on the bandwagon of cultural identity. Art, for instance, is seen as a way of establishing ethnic pride. It certainly may do this, but it is not the only thing art can or should do. Deconstructionists, for instance, like to look under the rock and find the bugs — what we really mean when we write or talk — and they show us that race, ethnicity, class or power is often at the bottom of things. Powerful White European men, for instance, have tended historically to value powerful White European male art.

“These people have a point, but it isn’t the totality. Beauty isn’t just that powerful White European men, for instance, have tended historically to value powerful White European male art.

“Right. The famous dead White men.”

“The trend is to say that beauty is culturally determined. But I would argue that culture doesn’t define what is beautiful, but what is not beautiful.”

“What is not beautiful?”

“Yeah. For example, the ‘dominant culture’ told a lot of White Americans for a very long time that ‘nappy hair’ wasn’t beautiful. The culture excluded what it wanted to exclude. What was left was deemed beautiful. Various ethnic groups are now turning that same exclusion around on those who formerly excluded them.”

“Oh, White men walk like this, but Black men walk like this, that sort of thing. But you’re saying there’s another way to look at it?”violon d'ingres

“Yes, there may be factors at work that range across cultures. Scientists have discovered that there are some things that seem to be universally recognized as beautiful — certain color combinations, or even aspect ratios. In physical beauty — if we want to get back to Scarlett and Hedy — for example, a certain mathematical proportion between hip and waist size seems to transcend culture. Some cultures may value thin women while others like the Rubenesque, but the hip-waist ratio remains constant. Some underlying principles seem to be at work.

“Their work is still new, and their results are fragmentary, but it may be that evolution has hardwired certain esthetic receptors into the human mind.”

“Like a bee before a flower?”

“Right: Does the flower become beautiful to attract the bee? Or does the bee develop a love of beauty to discover the flower? It blurs the distinction between the perceived and the perceiver.”

“Still, I’m not getting it. What sorts of things do we see as beautiful?”

Sometimes, I forget that Stuart is really highly educated. He’s lived his life as some kind of bohemian, shifting cities, or jobs, or lady friends, never settling, and never — this is always discouraging — never writing anything down. But every once in a while, he dredges out some bit of arcana that I might once have studied, but never kept up with.aquinas in glass

“Thomas Aquinas,” he started, “the famous 13th Century Christian scholar, said the beautiful has ‘integritas, consonantia and claritas.’ James Joyce’s translation of that from the Latin gives us ‘wholeness, harmony and radiance.’ ”

“Hey — I remember reading Joyce’s comments about a butcher’s basket: To see it apart from its surroundings, as a separate thing, is to see its integritas, its wholeness. As something distinct and not a part of something else.”

“Exactly.”

“Then you look at its parts — the handle, the weave of the reeds, the roundness of the bottom — and you see how those parts interact in the design.

“That is the harmony, or consonantia. But, you know, I’ve never quite accepted his definition of claritas.”

“It’s the tricky one. Joyce claims that once you’ve seen the whole and the parts, both together may join to excite your esthetic appreciation. They become larger, brighter, more meaningful than their simple existence as a basket. They have radiance. But the Latin of Aquinas is less clear.”

“I remember looking it up. My Latin dictionary translates claritas as ‘clearness or brightness’ — words less charged than Joyce’s ‘radiance.’ It also implies a clearness of mind, a plainness and directness of argument.”

“Yes. Meanwhile, there are other qualities we expect from beauty. It should surprise us, but once past the surprise it should feel inevitable.”

“Say, maybe that’s like a good murder mystery: The end should be a surprise, but it shouldn’t be arbitrary. We want to be satisfied, after our astonishment, that this solution to the mystery is the only possible one.”

“As when a Haydn symphony veers off into a strange key, or when the Beatles back a song with a string quartet. You are taken aback at first. Then you realize the perfection of it.”

“But wait,” said. “We still haven’t said what exactly is beauty. Is it a noun? Is it an adjective? — a quality that other nouns possess?”

“Or is it a verb?” Stuart was getting to the crux of the matter, as he saw it. “I’ve worried about the question for years, and I finally decided that if you want to know what beauty is, you must look at it as an event, not a thing. It is an occurrence, a transaction.”

“Hmmm. Sounds like you’re combining the external definition of beauty with the ‘eye of the beholder’ thing?”

“Right. You have the two blades of a scissors. The scissors itself is neither the one blade nor the other, but the two working together: Beauty is your active participation in the perception of the things of the world.”

“So it’s like this: The world is capable of being seen as beautiful — that’s the objective part — and we’re capable of perceiving that beauty — that’s the subjective.

“And where the two things come together, that is beauty.”

“That would make beauty an active thing,” Stuart said, “not a passive observation. You have to pay attention.

“To become part of the event, you must be awake, aware, alive. You must see or hear or feel more intensely than you do in the ordinary world of driving your car or cooking your burger.”

“So that’s why a photo of the sunset is a cliché.”sunset cliche 2

“The photo becomes a commonly accepted image of beauty, a shorthand for doing the actual work. It becomes a ‘word’ or symbol for the beauty, rather than the event of the beauty itself.”

“That reminds me of what James Agee was writing about in And Let Us Now Praise Famous Men: ‘For in the immediate world, everything is to be discerned, for him who can discern it, and centrally and simply, without either dissection into science, or digestion into art, but with the whole of consciousness, seeking to perceive it as it stands: so that the aspect of a street in sunlight can roar in the heart of itself as a symphony, perhaps as no symphony can: and all of consciousness is shifted from the imagined, the revisive, to the effort to perceive simply the cruel radiance of what is.’ ”

“Or as Blake has it, ‘If the doors of perception were cleansed, everything would appear to man as it is …”

“Infinite.”

“Yes. In a way, beauty is the act of paying attention, deeply and committedly.

“When the commitment isn’t there, the beauty isn’t.”

“So, you’re saying the world is full of things that we habitually think of as beautiful — certain categories of nature or certain subject matter in art — but that our acceptance of them short circuits our actual involvement?”

“The ‘warm bath’ school of beauty. They keep us from participating in the beauty.”

“Someone at the newspaper once wrote about it as ‘paying attention as if you were defusing a bomb.’ ”

chardin 3“Bingo. Beauty is not for the faint of heart. When you pay attention, the music of Arnold Schoenberg becomes ineffably beautiful. It’s the point of John Cage’s 4’33″ where the ambient sounds you hear while the pianist is not playing are presented to you as beautiful. And they are, if you engage with it properly. Paying attention. What is beauty? Beauty is paying attention. It’s the simplest definition there is.

“And this finally gives us the key to the claritas of Aquinas and Joyce. When seen, truly seen van gogh cypress— or by analogy, felt, or ‘apprehended’ in that Joycean locution — your object takes on a mythic significance, as if it glows from within. It is indeed ‘bright.’ It is the crockery of Chardin and the cypresses of Van Gogh. A clarity that glows from within.”

“As you’ve said many times, ‘Every bush is the burning bush.'”

“Wholeness, harmony and radiance,” Stuart said, paraphrasing St. Paul, “and the greatest of these is radiance.”

“Claritas charitas est,” I said, making a lame play on words, in Latin, no less.

“Put that on your T-shirt and see who salutes.”

 

arrow earth
“Beauty is truth, truth beauty,” wrote John Keats. He may have intended that ironically, although it has been taken literally by many. Truth is beauty — well, at least in this: that artists have always sought to express the truth, at least as they have known it.John Keats

Art is, in large part, an attempt to discover truth in the welter of the chaos and confusion that is our lives. We write a play and test whether the ideas our characters believe can hold up under scrutiny. We paint canvasses in an attempt to discover what the world looks like. We write music to explore our emotional coherence.

In short, science is the test we give to hard fact; art is the test we give to everything else.

If you look at the broad expanse of cultural history (including art, literature, music, architecture — even politics and religion), you find each generation attempting to ameliorate the fallacies, misconceptions and naivete of their parents’. It is an ongoing march.

(The 20th century was deluded into thinking that there was a directional arrow to this process, and that they were the conclusion of the historical process, the end result of all that dialectic. That was their naivete.)

But the process continues: Our children see right through us. Their children will see through them.

The real “truth” is that our experience is too multifarious, to contradictory, ever to be summarized by a single cultural moment. This does nothing to minimize the efforts of all those generations before us to attempt to understand their lives. Each attempt is heroic in its own way. And each is truthful in its own way.

This constant shifting can be seen in the back-and-forth of certain cultural constants, which I call the pendulums. They swing back and forth. In gross outline, they are the classic and romantic ideas, the Apollonian and Dionysian impulses. But the pendulums are more complex than that simplicity implies. There are dozens, scores, hundreds of competing and repeating ideas that jostle each other out of the way temporarily, only to reappear in their turn and push back.

In the previous blog post, I discussed one of these ideas — the primacy in their turns of the generalized, universalized image, versus the individualized and particularized.

But there are many more oppositions, many more pendulums, swinging back and forth over our shared history.

(My survey encompasses primarily Western art tradition, because it is the one I know best, the one I swim in, but other cultures share the dynamic, albeit with differing permutations. Just consider the Chinese art that swings from the formality of Chen Honshou to the spontaneity of Mu-Ch’i or Pa-ta-shan-jen).chen hongshou and bada sharen

Society or Cosmos

I wanted to look at just a few of these other oppositions in Western culture.

A second large group of oppositions concerns the subject matter, and whether the artist is concerned with man as a social being, an individual set in a welter of humanity — or whether he is concerned with the individual against the background of nature or the cosmos.

In the 18th Century, for instance, Alexander Pope wrote that “The proper study of mankind is man.”

The novel, which investigates human activity in its social setting, came from the same century. Fielding and Defoe come from that century.Prometheus

The succeeding century is concerned more with man in nature, or man in his loneliness, or fighting the gods and elements. One thinks of Shelley’s Prometheus Unbound or Byron’s Manfred.

Such poetry would have been considered utter nonsense 50 years earlier. One hundred years later, and they were taken for nonsense once again.

One only has to look at Pope and Wordsworth to see the difference.

I said these pendulums swing at different rates: After Romanticism in writing, we swing back to the social nature of Flaubert or Thackery or Dickens. The pendulum tends to remain social through the early part of this century. Eliot, despite his religious conversion, is eminently concerned with man and man, and sees religious conviction as a social good.

But when we hit the mid-century, the pent-up spirituality bursts out with the Beat writers, with the Abstract Expressionists, with Existential philosophy

The social-cosmic pendulum does not swing in synch with the general-particular pendulum.

Social — Cosmic

Limits — No limits

This world — The next world

Political — Apolitical

Regional — International

Active participation — Retreat from world

Rational — Magical

Emblem — Myth

Incarnation — Transcendence

Society — Nature

Nature as desert — Nature as cathedral

Dramatic — Lyric

Irony — Sincerity

Clarity and Ambiguity

The third large category is the fight between clarity and ambiguity. One age likes its art simple and direct; the next likes it textured, complex and busy.

The classic example, of course, is the shift from Renaissance classicism to Baroque emotionalism.

In a Renaissance painting, the artist made sure everything could be seen clearly. He lined everything up with the picture frame, lit it with a general illumination so that confusing shadows would be minimized.

Look at this Last Supper by Andrea del Castagno.

castagno

See how clear it all is. But the Baroque painter Tintoretto had a different vision of the same biblical event. It is writhing, twisting out into deep space, with deep shadows and obscure happenings.

tintoretto

The Renaissance liked stability and clarity, the Baroque, motion and confusion.

Like the David of Michelangelo and the Bernini statue of Apollo and Daphne.

david and apollo and daphne

Or the Birth of Venus of Botticelli

botticelli

and the Calling of St. Matthew by Caravaggio.

caravaggio

In buildings, you can see the shift from the Gothic, with its infinite variety and crenelated detail, obscuring the larger structural designs to the clarity of ornament and design in Christopher Wren’s  St. Paul’s Cathedral in London.st pauls milan cathedrals

You can hardly see the actual walls of the Gothic cathedral, so overwhelmed are they by buttresses and sculptures.

But St. Paul’s is a monument to line and form, clearly seen and designed.

Clarity — Ambiguity

Limits — Freedom

Simplicity — Complexity

Unity — Diversity

Drawing — Painting

Stasis — Energy

Regulation — Impulse

Overall — Detail

Formal — Organic

Codify — Explore

Stability — Change

Rules — Anything goes

Clarity — Obscurity

Old form — New form

Discrete disciplines — Mix and match

Relevant or Isolated

Another shift concerns whether art should serve some wider function, like moral instruction or a search for scientific truth, or whether art has no purpose but to stimulate our esthetic tastes. Art for art’s sake.

Should the art hang on the wall to be looked at, or should it decorate the handle of the shovel or spoon? Should it remain outside the mores of its time, or should it be used as propaganda for a righteous cause? Is it merely to look at, or should a Madonna teach you something about your religion?

This is a concern that has become important in the art of our time. A whole herd of artists arose in the 1960s who saw art as divorced from life. Color Field painters preached the gospel: “Art can make nothing happen.”

noland kruger pair

But Postmodernism is largely about inserting political thought into the paintings. Art for art’s sake is declared “elitist” and “irrelevant” and the new art must be judged on its political truth.

 

Art as Art — Art for Function

Entertainment — Edification

Style — Content

Apolitical — Political

Ignore past — Embrace past

Retreat from world — Active participation

Art on wall — Art on implement

Technical — Visionary

Vocation — Inspiration

Contemplation — Propaganda

Ideal — Practical

Tribal or Cosmopolitan

The history of art also pulsates with the shift from nationalistic to international styles, from that which is specific to an ethnic or identity group, and that which seeks to transcends those limitations. The Gothic style as an international style, but the Renaissance is either Italian or Northern. The Baroque breaks up further into French, Dutch, Italian, Flemish.

In music, Bach imitated the national styles in his English and French suites and his Italian Concerto.

But the Galant and Classical styles that replaced it vary little from country to country. Perhaps the Italian is a little lighter and the German a little more complex, but you can’t get simpler or more direct than Mozart.

Nationalism reasserted itself in the next century, so that you have whole schools of Czech music, French, Russian.

In the early 20th Century, internationalism took charge once more and for a while, everybody was writing like Stravinsky.

The main architectural style of the first half of this century is even called “The International Style.”

But ethnic identity is back, and art is once again seen as a key to identity.

Exclusionary — Syncretic

Limits — No limits

Theocratic — Humanistic

Reinforce ethos — Challenge ethos

Regional — International

Nationalism — Cosmopolitanism

Discrete disciplines — Mix media

Ajax Defending Greek Ships Against Trojans

All of us or just me

One of the big shifts is between what I call “ethos” and “ego.”

That is, art that is meant to embody the beliefs of an age, thoughts and emotions that everyone is believed to share — or art that is the personal expression of the individual making it.

We have so long taken it for granted that an artist is supposed to “express himself,” that we forget it has not always been so. Did Homer express his inner feelings in the Iliad? Or are those emotions described the emotions he expected everyone would understand and share? He tells of what Achilles is feeling, or Ajax or Hector or Priam — and they are deep and profound emotions — but they give no clue to what Homer was feeling.

In music, Haydn’s symphonies were written about as being powerfully emotional. Nowadays, we think of Haydn as a rather cerebral composer. If we want emotion, we go to Beethoven or Schubert. You cannot listen to Schubert’s string quintet and not believe it expresses the deepest emotions that its composer was suffering at the time. It is his emotion. We may share it, but it is his.

Ethos — Ego

General — Particular

Investigate world — Investigate self

Chorus — Individual

Rectitude — Bohemianism

Anonymous creator — Signed art

Vocation — Inspiration

Atelier — Single creator

Talent — Genius

Depiction of emotion — Expression of emotion

Head or Heart

baudelaireThen, there is the fight between wit and sentiment.

To some generations, art needs to take a cool, ironic view of the world. Cervantes in his Quixote, or Pope in his Rape of the Lock.

To other generations, art is about human emotion. The more a person feels, the better the art.

Wit was the hallmark of the 18th century. Sentiment of the 19th. It was a common issue of discussion. Everyone knew just what you meant when you used the terms.

Did you wish to write “what oft was thought, but ne’er so well expressed”? or did you want to release pent up emotions, creating something new, never felt before? That’s what Baudelaire did.

Wit — Sentiment

Irony — Sincerity

Universal — Particular

Intellect — Emotion

External — Internal

Reinforce ethos — Challenge ethos

Artifice — Naturalism

Social — Cosmic

Verbal — Sensuous

Society — Nature

Emblem or Myth

Penultimately, there is the swing from art which uses its symbols emblematically and that which uses it mythologically.

That is, if you use a symbol, does it stand “for” something else — as cupid stands easily for love in so much pastoral poetry — or does it partake of that which it expresses — that is, in photographer Minor White’s wonderful formulation: “what it is and what ELSE it is.”faerie queene

Cupid is an emblem. The Cross on the Knight’s shield in The Faerie Queene is an emblem. Moby Dick is a myth. One is easily translatable, the other is not and opens itself to investigating that which cannot be put in mere words or images.

A Classic age tends to be emblematic, a Baroque or Romantic age tends to be mythic. The one uses symbols as shorthand, the other as incredibly convoluted mental images that point at, but don’t touch, what it means. It is the opposite of shorthand.

Ovid is the acme of the emblematic. Homer of the mythic. Homer’s gods — for all their occasional silliness — are actual divinities. Ovid’s are puppets playacting for our amusement.

Emblem — Myth

Universal — Particular

Intellectual — Emotional0 R

Simplicity — Complexity

Unity — Diversity

Stasis — Energy

Regulation — Impulse

External — Internal

Secular — Religious

Style — Content

Synthetic — Organic

Miniature — Epic

Ironic — Sincere

Mimesis or Poiesis

And finally, there is the issue of whether art should imitate the appearance of nature, or should imitate the processes of nature. That is, whether art is mimetic or poetic. Should it copy or create from whole cloth?

We have seen in our century the change from abstract art to images. Abstraction once seemed unassailable. It was the serious art; anything else was trivial.

kandinsky mondrian pair

lichtenstein 2Well, we got over that. From the time of Pop Art, art has increasingly attempted to look, in some form or other, like the world.

It hasn’t done this in imitation of the look of paintings from earlier centuries. That look cannot come back, or cannot be used without irony.

But artists today paint images of people and things. They are identifiable. Some are almost like the old paintings.

Richard Diebenkorn was hailed as an abstract artist in the 60s.

When he began returning to the figure, he was at first castigated.

diebenkorn before and afterNow he is seen as a prophet.

Abstraction wasn’t only in painting. Waiting for Godot is an abstract play. Gertrude Stein wrote abstract prose. Carl Andre wrote abstract poetry.

Mimesis — Poiesis

Imitation — Abstraction

Particular — General

Individual — Universal

Observed –Stylized

Detail — Overall

Edification — Entertainment

Content — Style

Naturalism — Artifice

Investigate world — Investigate self

Scientific realism — Emotional realism

Stretching the frame

Before we leave the subject, we should point out that oppositions are entirely dependent on context. Baptists and Lutherans are opposites until we pair them as Protestants against Catholics, and we pair those against, say, Islam as the opposite of Christianity, or those paired as religions of the book against, let’s pick, Hinduism, but then we can pair those as religions against atheism, and pair them as belief systems against thoughtlessness, and pair them as philosophies against — well, whatever is the opposite of philosophy.

There are an uncounted number of oppositions; I have listed a few I have considered. I could elaborate blogs about each of pair them.

But you get the picture.