About Looking by John Berger

John Berger, About Looking (1980) London: Bloomsbury. ISBN: 978-0-7475-9957-9

Among my pile of books yet to read as part of my studies I had ‘About Looking’ by John Berger.  I have only recently been introduced to this author through my Context and Narrative Course, I read his book ‘Ways of Seeing’ and watched the accompanying BBC TV program on YouTube which I found very interesting. I then went onto read ‘Understanding a Photograph’, in preparation for my fourth assignment.  The recent sad news of John Berger’s death prompted me to read this book, ‘About Looking’.

This book is made up of a selection of essays, Berger wrote from the mid 1960’s up to the late 1970’s.

His first essay examines how man looks and sees himself; how he regards animals and his world around him and compares this to how other animals regards themselves, man and the world through their eyes.

His next essay looks at pictures by August Sander the famous farm hands going to a dance photo, Young Farmers (1914) and another image of a local musical band posing for their photograph and he discusses how their suits give away their status in society despite their smart attire.

Also included is an essay on the works of Paul Strand.  The rest of the book moves away from photography and looks at works by other artists from the 17th century such as Hals through to Artist’s such as Francis Bacon and Giacometti of the 20th century.

An interesting read, Berger had his own style of writing and if you have heard him speak you can almost hear his voice coming through the pages of the book.

He was clearly very passionate about art and I am sure a nice guy to have met.  I am sure all who were fortunate enough to have met him will miss him.

One-Way Street & Other Writings by Walter Benjamin

Walter Benjamin, One-way Street and other Writings, (2009) London: Penguin. ISBN:978-0-141-18947-5.

On the critique of violence, (1921) is an essay considering the use of violence as a form of law enforcement and justice.  An interesting essay for studying documentary theory.

There is an essay on surrealism and an essay about a Czech writer that I had not heard of but who sounds interesting Franz Kafka. I shall look for examples of his work.

A collection of essays that include Brief History of Photography, (1931) that looks at the early development of photography and such influencing works as August Sanders.

Also included is The Work of Art in the Age of Mechanical Reproduction, (1936) Benjamin examines how photography has made the great art classics more available to be seen by the mass public but by doing so he considers that there value has diminished in virtue of the rarity for public access.  He then goes on to look at cinema as a new art form and how this form of media is changing and influencing art both politically and culturally.

Notes of interest for, The Work of Art in the Age of Mechanical Reproduction (1936)

• Benjamin argues that recent technology has fundamentally changed the meaning of reproduction in art.
• He argues that art has always been reproducible by limited technological means since the times of Ancient Greece by means of casting and embossing for bronzes, terracottas and coins.  Then much later came printing.
• Until the development of photography and gramophone the reproduction of most art forms could retain their genuineness through provenance.
• However photography and the gramophone has fundamentally changed the meaning of reproduction of art as a whole.
• A piece of art holds its status of genuineness through provenance and provenance is beyond technological reproduction.
• Something reproduced by manual means still holds its genuineness (even when branded a forgery).
• Something reproduced by modern technological means does not.  For example a Brahms symphony reproduced in a concert hall 150 years after Brahms’ death still retains its genuineness.  However, if recorded and then played back the genuineness.  A painted copy (manual reproduction) of the Mona Lisa retains a genuineness.  However, a photograph (technological reproduction) of the Mona Lisa does not.
• With the new technological reproduction of photography and gramophone, the reproduced works of art has now a new meaning: one that can go anywhere and be enjoyed by anyone. A symphony concert can now be enjoyed in a living room or a priceless Rembrandt painting from the pages of a book.
• New methods of technological reproduction has also provided new ways in which to experience beyond the range of our normal senses for example slow motion and macro-photography.
• Although technological reproduction does not physically alter or effect the original, it does alter the original’s value.  Its here and now is devalued.
• The genuineness of a thing is the quintessence of everything about it since its creation that can be handed down, from its material duration to the historical witness duration to the historical witness that it bears. The latter (material duration and historical witness) being grounded in the former (the thing’s genuineness), what happens in the representation, where the former has been removed from human perception, is that the latter also starts to wobble. Nothing else, admittedly; however, what starts to wobble thus is the authority of the thing. (233).
• The above passage suggests that when the genuineness has been removed the material duration and its historical witness becomes questionable.
• ‘We can encapsulate what stands out here by using the term ‘aura’. We can say: what shrinks in an age where the work of art can be reproduced by technological means is its aura.’ (233)
• Reproductive technology, we might say in general terms, removes the thing reproduced from the realm of tradition.  In making many copies of the reproduction, it substitutes for its unique incidence a multiplicity of incidences.  And in allowing the reproduction to come closer to whatever situation the person apprehending it is in, it actualises what is reproduced. (233)
• Art’s meaning alters over time.
• Within major historical periods, along with changes in the overall mode of being of the human collective, there are also changes in the manner of its sense perception. (234).  ‘A classical statue of Venus, for example, occupied a different traditional context for the Greeks, who made of it an object of worship, than for medieval clerics, who saw it as a threatening idol.’ (236)
• ‘Works of art are received and adopted with different points of emphasis, two of which stand out as poles of each other. In one case the emphasis is on the work’s cultic value; in the other, on its display value.’ (237)
• Much wisdom had already been thrown away on deciding whether photography was an art (without asking the prior question: whether, with the invention of photography, the very nature of art had undergone a change), but before long the theoreticians of film were asking a similarly hasty question. (240)
• The fact that the work of art can now be reproduced by technological means alters the relationship of the mass to art.  From being very backward (faced with a Picasso, for instance), it has become highly progressive (given, say, Chaplin).  Yet this progressive response is characterised by the fact that in it the pleasure of looking and experiencing is associated, directly and profoundly with the stance of passing an expert judgement.  The link is an important social indicator.  In fact, the more the social significance of an art diminishes, the greater the extent (as clearly turning out to be the case with painting) to which the critical and pleasure-seeking stances of the public diverge. (248-249)

 

 

 

Ways of Seeing by John Berger

I have just read a good book by John Berger called Ways of Seeing (1972) London: Penguin. ISBN: 978-0-141-03579-6.

The book complemented a BBC four part TV series of the same name first broadcasted in 1974 and is available to watch on YouTube.  The T.V. series and book was ground breaking work for demystifying the Art of oil paintings and demonstrating how the reading of pictures has changed and been adapted for modern life.  John Berger begins by explaining how photography has had a dramatic effect on art particularly for the oil painting by both making it more democratically available to be seen by many but by producing facsimile copies it has also changed the way pictures are and can be seen.  For example a facsimile of Adam and God on the ceiling of the Sistine Chapel in Rome will not be identical (a perfect double) as there will only be one original and can only be seen in situ above your head.  Therefor any facsimile will be seen out on context of it’s location and out of context from the rest of the fresco.  By removing the original context will potentially change the meaning and interpretation of the picture.

Publicity – John Berger has used examples of advertising (he refers to it as publicity) to demonstrate how the meanings of pictures can be changed and manipulated.  He also discussed how the Nude has been used in art and how the pictorial language for the female Nude has changed over the centuries from medieval Adam and Eve frescos to the 19th century realists illustrating the symbols of vanity, desire, purity, and ownership, etc. that have been associated with the Nude in the language of the picture.  Again John Berger has illustrated how modern photographers have used oil painting of nudes to construct their own nude images by copying poses and themes and how advertising has also used the nude to convey a message for commerce.

Ways of Seeing is made up of seven chapters, three of these chapters are picture essays with no text.

A good book but perhaps a little hard to understand without watching the BBC series as well.  However, it is easy to find on YouTube and I am sure the BBC still broadcast it for Schools and Colleges.