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Thursday, September 15, 2011

Berenice Abbott

Berenice Abbott (July 17, 1898 – December 9, 1991), born Bernice Abbott, was an American photographer best known for her black-and-white photography of New York City architecture and urban design of the 1930s.

Youth : Abbott was born in Springfield, Ohio and brought up there by her divorced mother. She attended the Ohio State University, but left in early 1918.

In 1918 she moved with friends from OSU to New York's Greenwich Village, where she was 'adopted' by the anarchist Hippolyte Havel. She shared an apartment on Greenwich Avenue with several others, including the writer Djuna Barnes, philosopher Kenneth Burke, and literary critic Malcolm Cowley. At first she pursued journalism, but soon became interested in theater and sculpture, perhaps because of her interaction with artists Eugene O'Neill, Man Ray and Sadakichi Hartmann. In 1919 she nearly died in the influenza pandemic.

Europe: Photography and poetry : Abbott went to Europe in 1921, spending two years studying sculpture in Paris and Berlin. During this time, she adopted the French spelling of her first name, "Berenice," at the suggestion of Djuna Barnes. In addition to her work in the visual arts, Abbott published poetry in the experimental literary journal transition. Abbott first became involved with photography in 1923, when Man Ray, looking for somebody who knew nothing about photography and thus would do as he said, hired her as a darkroom assistant at his portrait studio in Montparnasse. Later she would write: "I took to photography like a duck to water. I never wanted to do anything else." Ray was impressed by her darkroom work and allowed her to use his studio to take her own photographs. In 1926, she had her first solo exhibition (in the gallery "Au Sacre du Printemps") and started her own studio on the rue du Bac. After a short time studying photography in Berlin, she returned to Paris in 1927 and started a second studio, on the rue Servandoni.

Abbott's subjects were people in the artistic and literary worlds, including French nationals (Jean Cocteau), expatriates (James Joyce), and others just passing through the city. According to Sylvia Beach, "To be 'done' by Man Ray or Berenice Abbott meant you rated as somebody".Abbott's work was exhibited with that of Man Ray, André Kertész, and others in Paris, in the "Salon de l'Escalier" (more formally, the Premier Salon Indépendant de la Photographie), and on the staircase of the Théâtre des Champs-Élysées. Her portraiture was unusual within exhibitions of modernist photography held in 1928–9 in Brussels and Germany.

In 1925, Man Ray introduced her to Eugène Atget's photographs. She became a great admirer of Atget's work, and managed to persuade him to sit for a portrait in 1927. He died shortly thereafter. While the government acquired much of Atget's archive — Atget had sold 2,621 negatives in 1920, and his friend and executor André Calmettes sold 2,000 more immediately after his death — Abbott was able to buy the remainder in June 1928, and quickly started work on its promotion. An early tangible result was the 1930 book Atget, photographe de Paris, in which she is described as photo editor. Abbott's work on Atget's behalf would continue until her sale of the archive to the Museum of Modern Art in 1968. In addition to her book The World of Atget (1964), she provided the photographs for A Vision of Paris (1963), published a portfolio, Twenty Photographs, and wrote essays. Her sustained efforts helped Atget gain international recognition.

Changing New York : In early 1929, Abbott visited New York City ostensibly to find an American publisher for Atget's photographs. Upon seeing the city again, however, Abbott immediately saw its photographic potential. Accordingly, she went back to Paris, closed up her studio, and returned to New York in September. Her first photographs of the city were taken with a hand-held Kurt-Bentzin camera, but soon she acquired a Century Universal camera which produced 8 x 10 inch negatives. Using this large format camera, Abbott photographed New York City with the diligence and attention to detail she had so admired in Eugène Atget. Her work has provided a historical chronicle of many now-destroyed buildings and neighborhoods of Manhattan.

Abbott worked on her New York project independently for six years, unable to get financial support from organizations (such as the Museum of the City of New York), foundations (such as the Guggenheim Foundation), or even individuals. She supported herself with commercial work and teaching at the New School of Social Research beginning in 1933. In 1935, however, Abbott was hired by the Federal Art Project (FAP) as a project supervisor for her "Changing New York" project. She continued to take the photographs of the city, but she had assistants to help her both in the field and in the office. This arrangement allowed Abbott to devote all her time to producing, printing, and exhibiting her photographs. By the time she resigned from the FAP in 1939, she had produced 305 photographs that were then deposited at the Museum of the City of New York. Encampment of the unemployed, New York City, 1935. Abbott's project was primarily a sociological study imbedded within modernist aesthetic practices. She sought to create a broadly inclusive collection of photographs that together suggest a vital interaction between three aspects of urban life: the diverse people of the city; the places they live, work and play; and their daily activities. It was intended to empower people by making them realize that their environment was a consequence of their collective behavior (and vice versa). Moreover, she avoided the merely pretty in favor of what she described as "fantastic" contrasts between the old and the new, and chose her camera angles and lenses to create compositions that either stabilized a subject (if she approved of it), or destabilized it (if she scorned it).

Abbott's ideas about New York were highly influenced by Lewis Mumford's historical writings from the early 1930s, which divided American history into a series of technological eras. Abbott, like Mumford, was particularly critical of America's "paleotechnic era," which, as he described it, emerged at end of the American Civil War, a development called by other historians the Second Industrial Revolution. Like Mumford, Abbott was hopeful that, through urban planning efforts (aided by her photographs), Americans would be able to wrest control their cities from paleotechnic forces, and bring about what Mumford described as a more humane and human-scaled, "neotechnic era." Abbott’s agreement with Mumford can be seen especially in the ways that she photographed buildings that had been constructed in the paleotechnic era—before the advent of urban planning. Most often, buildings from this era appear in Abbott's photographs in compositions that made them look downright menacing.

In 1935 Abbott moved into a Greenwich Village loft with the art critic Elizabeth McCausland, with whom she lived until McCausland's death in 1965. McCausland was an ardent supporter of Abbott, writing several articles for the Springfield Daily Republican, as well as for Trend and New Masses (the latter under the pseudonym Elizabeth Noble). In addition, McCausland contributed the captions for the book of Abbott's photographs entitled Changing New York which was published in 1939.

Scientific work : Abbott's style of straight photography helped her make important contributions to scientific photography. In 1958, she produced a series of photographs for a high-school physics text-book.

Not only was Abbott a photographer, but she also started the "House of Photography" in 1947 to promote and sell some of her inventions. These included a distortion easel, which created unusual effects on images developed in a darkroom, and the telescopic lighting pole, known today by many studio photographers as an "autopole," to which lights can be attached at any level. Owing to poor marketing, the House of Photography quickly lost money, and with the deaths of two designers, the company closed.

Beyond New York City : In 1934 Henry-Russell Hitchcock asked Abbott to photograph two subjects: antebellum architecture and the architecture of H. H. Richardson.

Two decades later, Abbott and McCausland traveled US 1 from Florida to Maine, and Abbott photographed the small towns and growing automobile-related architecture. The project resulted in more than 2,500 negatives. Shortly after, Abbott underwent a lung operation. She was told she should move from New York City due to air pollution and she bought a rundown home in Blanchard, Maine along the banks of the Piscataquis River for US$1,000, remaining there until her death in 1991.

Abbott's work in Maine continued after that project and after her move to Maine and her last book was A Portrait of Maine (1968).

Approach to photography : Abbott was part of the straight photography movement, which stressed the importance of photographs being unmanipulated in both subject matter and developing processes. She also disliked the work of pictorialists such as Alfred Stieglitz, who had gained much popularity during a substantial span of her own career, and therefore left her work without support from this particular school of photographers.

Throughout her career, Abbott's photography was very much a display of the rise in development in technology and society. Her works documented and praised the New York landscape. This was all guided by her belief that a modern day invention such as the camera deserved to document the 20th century.

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About This Blog

This blog is about of notable gay, lesbian or bisexual people, who have either been open about their sexuality or for which reliable sources exist. Famous people who are simply rumored to be gay, lesbian or bisexual, are not listed.

The historical concept and definition of sexual orientation varies and has changed greatly over time; for example the word "gay" wasn't used to describe sexual orientation until the mid 20th century. A number of different classification schemes have been used to describe sexual orientation since the mid-19th century, and scholars have often defined the term "sexual orientation" in divergent ways. Indeed, several studies have found that much of the research about sexual orientation has failed to define the term at all, making it difficult to reconcile the results of different studies. However, most definitions include a psychological component (such as the direction of an individual's erotic desire) and/or a behavioural component (which focuses on the sex of the individual's sexual partner/s). Some prefer to simply follow an individual's self-definition or identity. See homosexuality and bisexuality for criteria that have traditionally denoted lesbian, gay and bisexual (LGB) people.

The high prevalence of people from the West on this list may be due to societal attitudes toward homosexuality. The Pew Research Center's 2003 Global Attitudes Survey found that "people in Africa and the Middle East strongly object to societal acceptance of homosexuality. Opinion in Europe is split between West and East. Majorities in every Western European nation surveyed say homosexuality should be accepted by society, while most Russians, Poles and Ukrainians disagree. Americans are divided – a thin majority (51 percent) believes homosexuality should be accepted, while 42 percent disagree." Attitude towards homosexuality in Latin American countries have increasingly been more legally tolerant, but the traditional society and culture in even major countries like Mexico and Brazil have nevertheless remained rather unaccepting and taboo about the subject.

Throughout history and across cultures, the regulation of sexuality reflects broader cultural norms.

Most of the history of sexuality is unrecorded. Even recorded norms do not always shed full light on actual practices, as it is sometimes the case that historical accounts are written by foreigners with cryptic political agendas.

Throughout Hindu and Vedic texts there are many descriptions of saints, demigods, and even the Supreme Lord transcending gender norms and manifesting multiple combinations of sex and gender. There are several instances in ancient Indian epic poetry of same sex depictions and unions by gods and goddesses. There are several stories of depicting love between same sexes especially among kings and queens. Kamasutra, the ancient Indian treatise on love talks about feelings for same sexes. Transsexuals are also venerated e.g. Lord Vishnu as Mohini and Lord Shiva as Ardhanarishwara (which means half woman).

In the earlier centuries of ancient Rome (particularly during the Roman Republic) and prior to its Christianization, the Lex Scantinia forbade homosexual acts. In later centuries during, men of status were free to have sexual intercourse, heterosexual or homosexual, with anyone of a lower social status, provided that they remained dominant during such interaction. During the reign of Caligula, prostitution was legalized and taxed, and homosexual prostitution was seen openly in conjunction with heterosexual prostitution. The Warren Cup is a rare example of a Roman artefact that depicts homosexuality that was not destroyed by Christian authorities, although it was suppressed. A fresco from the public baths of the once buried city of Pompeii depicts a homosexual and bisexual sex act involving two adult men and one adult woman. The Etruscan civilization left behind the Tomb of the Diver, which depicts homosexual men in the afterlife.

In feudal Japan, homosexuality was recognized, between equals (bi-do), in terms of pederasty (wakashudo), and in terms of prostitution. The Samurai period was one in which homosexuality was seen as particularly positive. In Japan, the younger partner in a pederastic relationship was expected to make the first move; the opposite was true in ancient Greece. Homosexuality was later briefly criminalized due to Westernization.

The berdache two-spirit class in some Native American tribes are examples of ways in which some cultures integrated homosexuals into their society by viewing them, not with the homosexual and heterosexual dichotomy of most of the modern world, but as twin beings, possessing aspects of both sexes.

The ancient Law of Moses (the Torah) forbids men lying with men (intercourse) in Leviticus 18 and gives a story of attempted homosexual rape in Genesis in the story of Sodom and Gomorrah, the cities being soon destroyed after that. The death penalty was prescribed.

Similar prohibitions are found across Indo-European cultures in Lex Scantinia in Ancient Rome and nith in protohistoric Germanic culture, or the Middle Assyrian Law Codes dating 1075 BC.

Laws prohibiting homosexuality were also passed in communist China. (The People's Republic of China neither adopted an Abrahamic religion nor was colonized, except for Hong Kong and Macau which were colonized with Victorian era social mores and maintain separate legal system from the rest of the PRC.) Homosexuality was not decriminalized there until 1997. Prior to 1997, homosexual in mainland China was found guilty included in a general definition under the vague vocabulary of hooliganism, there are no specifically anti-homosexual laws.

In modern times nine countries have no official heterosexist discrimination. They are Argentina, Belgium, Canada, Iceland, Netherlands, Norway, Sweden, South Africa, and Spain. This full non-discrimination includes the rights of marriage and adoption. Portugal has also marriage rights for same-sex couples but this right does not include same-sex adoption. The Canadian Blood Services’ policy indefinitely defers any man who has sex with another man, even once, since 1977. LGBT people in the US face different laws for certain medical procedures than other groups. For example, gay men have been prohibited from giving blood since 1983, and George W. Bush's FDA guidelines barred them from being sperm donors as of 2005, even though all donated sperm is screened for sexually-transmitted diseases.

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