David Chandler Archives

Fotografia Europea 2023

Top three festival highlights

Selected by Tim Clark

1000 Words Editor in Chief Tim Clark reflects on the 18^th edition of Fotografia Europea held in the Italian city of Reggio Emilia with a programme anchored in the theme ‘Europe Matters: Visions of a Restless Identity’, confronting the politics of inclusion and exclusion and the presence of history and culture in the present moment. Across 20 exhibitions, the curatorial proposition considers the relationship between conceptions of nationhood and democratic community, as well as the multicultural realities of European countries for the purposes of reconstruction, solidarity and alternative ways of existing together. We profile Mónica de Miranda, Simon Roberts and The Archive of Public Protests (A-P-P) – artists and collectives defined by their commitment to social change.

1. Mónica de Miranda, The Island
Chiostri di San Pietro

Upon entering the first floor at Chiostri di San Pietro, the vast sprawling 16^th century monastic complex that serves as the hub for Fotografia Europea, visitors are confronted by an enlarged reproduction of the work from Mónica de Miranda entitled Whistle for the Wind. It figures the central protagonist from The Island series who is seen overlooking a vast expanse of water, sombre and subdued, as if expectant for answers. It leads into an exhibition of work comprising photographs, film and installation from the Portuguese-Angolan artist, known for her metaphysical investigations that unify postcolonial issues of geography, history and subjectivity related to Africa and its diaspora.

Though de Miranda has summoned an imaginary island to enact her fable, the reference is in fact the crudely named “Ilha dos Pretos” (Island of Blacks) – a denomination of oral tradition given in the 18^th century to a community of people of African heritage that settled in the riverside area of the Sado River, southern Portugal; a place where the ghosts from Portugal’s colonial past intersect with the geological forces of deep time. Therefore, one might assume that what lies beyond in Whistle for the Wind are the vestiges of the past, those easily forgotten by a hegemonic system.

The creative and philosophical perspectives of alternate gazes, such as the queer gaze, the Black gaze and the female gaze, break with the idea of a white patriarchal heterosexual system – the many social clases that are ‘othered’ and too often treated as inferior – in order to find a new grammar or expression. They offer subversive counterpoints to the violence in the act of looking and consuming gendered imagery and ensuing reductive representations, whilst seeking beauty, empathy and valorisation of less prevalent experiences.

Political rebellion and resistance against the repression of a Black person’s “right to look” is what underscores bell hooks’ notion of the ‘oppositional gaze’. The late feminist, scholar and social activist first coined the term in her 1992 essay collection, Black Lives, to refer to a gaze that denies a spectator pleasure from looking, combating voyeurism and submits itself to a self-determined subject. It is not about scopophilia but defiance; looking as a form of communication, understanding and recognition. Therefore the ‘oppositional gaze’ affirms a right to identity and to see and document the world one knows or lives in. Perception can be a political act, as James Baldwin once ventured in a speech: “In the case of the American Negro, from the moment you are born every stick and stone, every face, is white. Since you have not yet seen a mirror, you suppose you are, too. It comes as a great shock around the age of five, six or seven to discover that the flag to which you have pledged allegiance, along with everybody else, has not pledged allegiance to you.”

Indeed, de Miranda commands a way of storytelling and coherent cultural memory as a means of empowerment. Holding up a mirror to project and reflect her model’s face, the four photographs entitled Mirror Me literally bring this into sharp relief: across the suite of images an assertive Black women is depicted wearing a captain’s cap, a cowboy hat and a horse-riding helmet. Costume and masquerade work together to form a protective mantle and the duality of the mirror allows us to discover a new system of reality. It evolves a possibility to imagine a different past, present and potential future – coalescing the women’s complex and multiple ideas of identity. There’s power, prestige and performance at work for these are portraits to dream in; an image gallery of internal visions and outward views, a ‘manifesting device’, a looking glass of self and otherness, an apparatus for transformation.

2. Simon Roberts, Merrie Albion: Landscape Studies From A Small Island
Chiostri di San Pietro

Simon Roberts’ Merrie Albion: Landscape Studies From A Small Island was first released as a monograph with Dewi Lewis in 2017 in the wake of the nationalist triumph of Brexit. Inside its pages, Roberts takes the temperature of the UK, offering insights into notions of identity, belonging and, specifically, what it means to be British at this significant moment in contemporary history. With his customary elevated perspective and tableaux style, we oversee views of places and the people that populate them to form a survey of a nation: on the one hand of the spaces and evolving patterns of leisure, the consumption and commodification of history, militarisation and to the lines of demarcation and exclusion in the landscape; and, in parallel, of subjects and events that have an immediate and enduring significance to Britain’s drastically changing trajectory of the past decade. As David Chandler has written in the book’s introduction: ‘[there is] an overriding sense of uncertainty and anxiety in Roberts’ national chronicle as it moves slowly towards the referendum and Brexit, and then culminates in the terrible iconic image of social inequality, injustice, and trauma formed by the blackened high-rise tomb of Grenfell Tower.’

Chandler goes on to point out that at its heart, Roberts’ work seeks to quell the visceral drama of events, not through immersing his camera in the drama of a scene but rather by stepping back. That way, the artist encompasses a fuller view of what’s unfolding, creating photographs that resolve into a multi-layered and nuanced array of comparative and linked information – tea parties, Eton College boat races, army recruitment stalls, Stonehenge, the London 2012 opening ceremony, the Royal Wedding, ‘Occupy London’ camps or trading floors of Lloyds Banking Group.

The cumulative effect of Merrie Albion is an offering; a poignant socio-political mood piece, the power and urgency of which never subsides with every year that passes amidst the continual calamities of the current UK government. Leading up to the exhibition installation, England football legend Gary Lineker was forced off BBC’s Match of the Day programme in a row over impartiality after comparing the vile language used to launch a new government asylum policy with 1930s Nazi Germany – the latest debacle in the so called ‘culture wars’, a clear distraction from the actual pressing issues facing the country today, chief among them: the cost of living crisis, wealth hoarding, inflation, energy bills, public health care systems at breaking point, criminalising the right to protest, taking away freedoms, multiple politician scandals and, of course, the failed and immensely costly project that is Brexit.

Roberts’ photograph Beachy Head, Seven Sisters Country Park, East Sussex, 24 March 2017, may serve as a useful coda here. Roberts says it best: ‘Taken in the very same week that the former UK prime minister Theresa May triggered Article 50, the start of the two year negotiation period to take Britain out of the EU, it shows ramblers exploring the chalk cliffs on the country’s south coast. An instantly recognisable symbol of Britain, the cliffs were recently voted one of the top 20 breath-taking views in the UK. But they also represent a boundary, between land and sea, high and low, the known and unknown, Britain and the outside – a potent symbol of Britain’s increasing isolation and political separation from Europe.’

3. The Archive of Public Protests, You’ll never walk alone
Chiostri di San Pietro

The Archive of Public Protests (A-P-P) was founded in 2019 by Rafal Milach, together with other photographers, academics and activists. Its mission is to examine social and political tensions in Poland from 2015 onwards, particularly among the young generation who have taken to the streets in great swathes with increasing regularity to demonstrate against the country’s leadership. A-P-P has now created a significant repository of work via its semi-open online platform and free newspapers centred on particular events or happenings. Dealing with the mounting complexities that define our troubled times, A-P-P’s stated aim is a “duty to archive” matched with a need to study the visual aspects of protest in the struggle against breaches of the law, discrimination and violence of various kinds. Its results articulate various states of ‘unfreedom’. Through a mix of raw footage, slogans used by protestors, bold design, sound and photographs, their exhibition You’ll never walk alone, as a biodimensional experience, is akin to being amongst a protest. It explores issues and inequalities long silenced by the Polish government, ranging from topics including state and police oppression, climate emergency protests, the LGTBQIA+ community, pro-choice Women’s Strike, Belarussian solidarity protests in Poland, the refugee crisis at the Polish-Belarussian border and anti-war and solidarity with Ukraine protests in Poland. The context is the Anthropocene, and histories unfold individually and collectively, at a hyper-local level but, of course, also resonating on the global stage.

Many members of A-P-P are active participants in the demonstrations whilst also observing the events with a critical eye, noting the shifting characteristics particularly around the use of language, which is said to have become more radical, vulgar even, given the levels of frustration and anger. And though the marches are peaceful, the message is always a bold one. The word “Wypierdalac” [Get the fuck out] is routinely shouted from within the crowds. This is combined with a distinct visual spectacle: people marching to the sound of drums and chants, banners hoisted high, flamboyant costumes as well as spontaneous performances throughout city streets and in front of monuments in the heart of Warsaw and beyond. The tools for intervention are both animated and artful. So too is the iconography, such as the symbol of a crimson-coloured lightning bolt that proliferates most notably throughout the Women’s Strike: as both face and body paint, projected onto building and even as fashion accessories. Similarly, red is the colour of choice: red ink, red clothes, red paint – the visual language of solidarity.

As a project dedicated to the relationship between archival practices and publication-making as a site of learning and solidarity (‘solidarity’ being the operative word as it was name of Poland’s first trade union founded in 1980), A-P-P is not interested in representing resistance or “going viral”. Instead, there is a strong desire to correct firmly established and outdated narratives that are propagated from the confines of mainstream media, the latter now almost entirely controlled by the state. Nor is it an attempt at objectivity, especially given the fact that the many far-right marches that frequent Poland’s streets and public spaces are not documented here. It is a partial account – selective and subjective. Yet A-P-P draws us into the efforts of those individuals and groups who are pushing back, those who are laying bare the ideological tactics of control and manipulation through a different kind of massification of images. Milach himself has explained in a recent interview: “By releasing the newspaper and creating this alternative circulation of images, we control the narrative and their usage. This is crucial, especially today – facing all the fake news or half-truths that influence our political and social life more and more. By creating a distribution channel – one of many – we can crystallise the message. It’s a coherent, closed document, which is manifesting certain clear ideas.” ♦

Fotografia Europea 2023 ran from 28 April – 11 June 2023.

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Tim Clark is Editor in Chief of 1000 Words and Artistic Director for Fotografia Europea in Reggio Emilia, Italy, together with Walter Guadagnini and Luce Lebart. He also currently serves as a curatorial advisor for Photo London Discovery and teaches at The Institute of Photography, Falmouth University.

Images:

1-Mónica de Miranda, Whistle for the wind, Portugal, 2022. © Mónica de Miranda, Commissioned by Autograph London.

2-Mónica de Miranda, The Lunch on the beach (after Manet), Portugal, 2022, 350 x 230 cm (6 parts of 115 x 116.50 cm) © Mónica de Miranda.

3-Mónica de Miranda, Double force, Portugal, 2022. © Mónica de Miranda.

4-Simon Roberts, Beachy Head, Seven Sisters Country Park, East Sussex, 14 March 2017. © Simon Roberts.

5-Simon Roberts, Equestrian Jumping Individual, Greenwich Park, London, 8 August 2012. © Simon Roberts.

6-Simon Roberts, Broadstairs Dickens Festival, Isle of Thanet, 19 June 2008. © Simon Roberts.

7-Rafal Milach, Women’s Strike Protest against nearly total abortion ban, Warsaw, Poland, 22.10.22. © Rafal Milach, courtesy The Archive of Public Protests.

8-David Zieliński, Protest in defence of free media, Krakow, Poland, 12.08.21. © David Zieliński, courtesy The Archive of Public Protests.

9-Rafal Milach, Women’s Strike Protest against nearly total abortion ban, Warsaw, Poland, 22.10.22. © Rafal Milach, courtesy The Archive of Public Protests.

Simon Roberts

Merrie Albion: Landscape Studies of a Small Island

Essay by David Chandler

Imagine walking along a crowded street in any British city. It is morning, and the people around you are in a hurry. Most will be on their way to work and have a purposeful stride and an air of thinking ahead about them, and most are looking at their mobile phones. Some are smiling as they work their fingers across the handsets; others are talking loudly into the morning air, spoken names, places, and events conjuring that fleeting sense we all know so well of multiple lives – instantly recognisable but remote – colliding briefly with our own. Now imagine being in a shopping mall. It is later, maybe the weekend, and the pace here is less frenetic. People are ambling with their bags, looking in shop windows, lingering, waiting around and relaxing (retail having long since been resold to us as a space of recreation, as a kind of therapy). Many of the shoppers are also using phones, involving those elsewhere in their leisurely acts of looking and choosing. And all around, the amblers hold long, remote conversations as they move slowly through the mall, waving their arms in exclamation, making open demonstrations of their connectedness, as if being connected was an expression of their well-being and their relevance.

We have become accustomed to this distractedness, and it is a central paradox of our public experience that those drawing most attention to their physical presence on the street or in the mall are often openly declaring an absence of mind. Being there but not there, being explicitly detached, would seem to be a common sign not only of an increasingly affectless public realm, but also of fundamental shifts in the way we understand and value communal experience. It would be tempting to assert, as many have done, that new technology has begun to radically alter our behaviour, diverting us away from physical contact with others towards immobile screen-based forms of communication in a digital space where constant competition for our attention undermines our ability to concentrate, and dissolves or complicates the distinctions we make between what is public and private, social and intimate. Whether or not this is true, it is becoming clear that we now inhabit a plurality of publics and communities, manifest in overlapping physical and digital spaces that have reconditioned our senses of belonging as well as changed our patterns of social interaction.

The nature of public, communal experience has been an implicit theme of Simon Roberts’ photographic work of the last ten years or so. Since he embarked on his project We English in 2007, he has documented events and places across Britain that have drawn people together, all the while compiling evidence that the desire for common presence and participation, for sharing a sense of being ‘in place’, not only endures but might also harbour something distinctive about our national character and identity. That these gatherings are also set in specific landscapes and are embedded in unfolding social histories of place has been a distinguishing feature of Roberts’ investigation, one that has enabled him to critically conflate elements of a British landscape tradition – in which the land is seen as central to the idea of a national culture and identity – and those of social documentary photography in this country, drawn at particular moments in its history to exploratory national surveys. Roberts’ work presents the viewer with complex relationships between people and places, and incongruous juxtapositions of history and contemporary culture that create gentle ironies and underlying tensions across the images. Played out through particular local and regional contexts, it is these tensions that ultimately deny any consistency of mood and resist the coherent, and possibly seductive sense of binding national characteristics.

This decade of work has reflected debates in art and cultural geography that understand landscape not simply as territory or a mode of representation but as an active process, shaped over time by politics and economics as well as by geological and environmental forces. This process is largely one of incremental change, manifest in different ways and at different speeds across diverse spaces, and, in Britain, Roberts interests have gravitated towards evolving patterns of leisure, the consumption and commodification of history, militarisation, and to lines of demarcation and exclusion in the landscape. But in parallel to this, he has also chosen to photograph events and places that have a more immediate, topical significance in the turning of Britain’s recent history, and which – again summoning the sense of a national survey – might collectively offer a form of pictorial chronicle of these times. It is these particular photographs that provide the structural focus and thematic substance of this book.

Merrie Albion ranges across various projects, both commissioned and independently produced over the last ten years, from single photographs made around the time of We English, to Roberts’ subsequent photographs of the General Election of 2010, his series The Social: Landscapes of Leisure (2013) and National Property: The Picturesque Imperfect (2013–15), and his photographs from the 2012 Olympics in London. The book also registers a distinct shift in approach, and tone, from We English. In Merrie Albion, Roberts has exchanged the element of discovery and revelation that came from his prior speculative journeying around England to many new and, for him, unknown sites, for a form of ‘reporting’, where he has responded to subjects and places that have already entered the public consciousness and can be seen as defining locations in the recent national story.

Roberts’ work on the 2010 General Election can be seen as representative of this change of emphasis, and its photographs assume a pivotal role in Merrie Albion. Importantly, they distinguish Roberts’ particular manner of recording events from that of the photojournalists and reporters who often appear in his pictures, as one not primarily concerned with capturing newsworthy aspects of the election but with observing what might be called the broad and multifaceted choreography of the electoral process as it unfolded in British social space. One abiding effect of this approach is that the photographs undercut the sense of politics constructed for us by the media, both by revealing that process of construction taking place and by giving equal status to scenes that would be deemed un-newsworthy, affording a monumental quality to the prosaic drama of the election embedded in the everyday fabric of British life. As Roberts steps back with a large-format, five-by-four-inch camera to take up his customary elevated, detached viewing position, the activities and incidents of the election, the jostling, walking, waiting groups of people, are not simply diminished in scale by the expansive space surveyed by the camera lens, they appear now as figures set against a much broader arc of social time, that slower course of history within which the towns and villages they live in – the housing estates, the communities, the streets, pathways and networks of communication – have developed into the familiar landscape of this country. This is the dialectical space/time of Merrie Albion’s social panorama.

Roberts’ apparently quiet, detached chronicling of the events and public atmospheres of Britain’s recent past – charting the mood swings of a diverse national culture – is also a discreet opening up of a set of complex ideas about places and their histories, and about the abiding influence of the country’s past on its present. In his comparative observations and contextual annotations Roberts provides his own form of narration here, and invites us to look with him, to think again, and maybe to think differently about Britain at a time when ideas of our national identity, our national culture and our international relations have never been more fiercely contested.

The world of Merrie Albion is a subdued, anti-theatrical space, with its slower time and sometimes daydreaming sense of duration, and its social panoramas displaying the consciously style-less, apparently detached and indifferent attitude that declares the photographer’s sociological interest as he journeys through the landscape of Britain over the course of its recent history. Yet, as this book so quietly suggests, this history is one of dramatic change and extreme social contrasts, and it is precisely that drama, the drama of difference and upheaval, matched against Roberts’ dispassionate recording of its representative events, places, and social gatherings, which gives his photographs their distinctiveness and unique value.

In many ways these marked shifts of place, culture, and atmosphere create, in themselves, an overriding sense of uncertainty and anxiety in Roberts’ national chronicle as it moves slowly towards the referendum and Brexit, and then culminates in the terrible iconic image of social inequality, injustice, and trauma formed by the blackened high-rise tomb of Grenfell Tower. At its heart Roberts’ work seeks to quell the visceral drama of events. He does not thrust his camera into the action, but steps back to see the wider picture, to create photographs that embody a kind of weighing up of complex tableaux of comparative information – whether that be a political rally winding away down a city street or a family on a beach, pausing for a moment to stare out to sea. Merrie Albion is a partial account; it is selective and subjective; but Roberts’ pictures draw us into the slow unfolding of social time and provide points of connection that encourage us, from one image to another, to think not only about the varied scenes as part of a unified historical process but ultimately to reflect on our own place in that history. ♦

This essay is adapted from one of the accompanying texts for Merrie Albion: Landscape Studies of a Small Island, published by Dewi Lewis and has been reproduced with kind permission. An exhibition of the works runs until 10 March 2018 at Flowers Gallery, London.

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David Chandler is a Professor of Photography at University of Plymouth. Since 1982 he has held various curatorial roles in museums and galleries, including the National Portrait Gallery, London (1982-88) and The Photographers’ Gallery, London (1988-95). Now he works principally as a writer, editor and curator, in the fields of contemporary photography, photographic history and the visual arts. He was also Director of Photoworks, Brighton (1997-2010).