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Roy DeCarava: A Retrospective Corcoran Gallery of Art October 17, 1998 through January 4, 1999 By Jason Martin |
Washingtonians who are not especially fluent in the art of photography have recently been spreading a rumor, when referring to a current exhibit at the Corcoran Gallery of Art as "those black-and-white pictures." Some rumors, even false ones, are worthy of investigation. Roy DeCarava: A Retrospective has been evoking many kinds of eyes: art- loving ones, of course, but more notably, those who cannot recall when they last viewed the interior of an art gallery. This re-awakened appreciation for photography comes directly from DeCarava's central motif, that being the humble, everyday image of urban life. The viewer feels no impulse to crook their necks, squint their eyes, or stand 6 feet from the print. These photographs are windows, and everybody likes looking through windows. DeCarava began making photographs in the late 1940's, and soon developed a belief about his art that would help establish a new tradition in American photography: pictures should capture and clarify one's own perceptions and emotions, free of the influences of sociologists, politicians, or magazine editors. A life-long New Yorker, DeCarava turned to the familiar street of Harlem, and observed the ordinary through a small, hand-held camera, which allowed him to react spontaneously to the everyday experience. Woman speaking, street corner (1950) depicts the profile of a woman with her mouth open, directed at the out-of-focus city lights. DeCarava, in his efforts to capture the art in the ordinary, often felt persuaded to show people reacting in unusual ways; the woman is not speaking to her husband or her child, but to the swarm of lights, perhaps confronting the disruptions and chaos of urban life. As DeCarava worked through the 1950's, his camera found more comfort in showing contrasts - not in black and white, but in shadows and grays. The shadow in Sun and Shade (1952) cascades over three-fourths of the print, so the viewer, who has the same point-of-view as the sun, can only see a boy walking on a sidewalk, parallel to the shadow. But the sun is always gray in DeCarava's photographs, so his message is that, in contrast to the starkness of shadows, gray is a beautiful alternative. Perhaps the grand turning point in DeCarava's subject matter was his inclusion of jazz artists and the cultural icons of the late 1950's and the 1960's. Malcolm X, Duke Ellington, John Coltraine, and Billie Holliday are portrayed in their purest forms, either playing their instruments or singing just as they would on a New York stage. Langston Hughes (1955) is one of the few grinning faces in the exhibit of over 200 prints, as a cigarette dangles from his lips and the dark gray of his face is framed by the lighter gray of the background sun. Hughes is especially significant in the art of DeCarava, as the poet took on an editorial role in the photographer's Guggenheim-supported book The Sweet Flypaper of Life in 1955. Mississippi Freedom Marcher, Washington, D.C. (1961) becomes a surprising yet momentous departure from the ordinary, but is essential in its historical significance. The Corcoran has assembled DeCarava's prints roughly in chronological order; however, this matters little as one scans them in this order, because essentially the photographer varies his objectives only slightly from decade to decade. In the 1980's, DeCarava allowed more light to enter his frame, but this seems to be a very natural and correct evolution, especially when more nature images come into his attention. In many ways, Girl standing under trees (1985) could easily hang beside the 1950's prints without notice from the novice viewer. Displaying the prints in this fashion is a good decision because it shows DeCarava's assertion of his central aesthetic of the ordinary, with subtle variations only apparent through a retrospective exhibition. DeCarava has continued his passion for photography into the 1990's, with nature prints like Grass (1991) and Fallen Tree (1994). By all evidence, he still carries around that small, hand-held camera, even as he enters his eighth decade of life. This artist never distorts the world with a camera's ability to make abstractions, never burdens his portrayals of the urban world with hidden messages, but always directs an honest and contemplative eye to both the urban and natural environments. DeCarava reminds us that no one person takes precedence over another, and that the ordinary world is just as special as the extravagant world. Roy DeCarava: A Retrospective has gifted us with a chance to cleanse our eyes from colors, to revel in shadow-and-light, and the Corcoran Gallery delivers it in an unobtrusive and compelling setting. |
Circumference as Emily Dickinson's Vocation By Jason Martin |
When I first think of the term circumference, I remember those terribly boring winter days in high school geometry class, stoically calculating distances around the circles scrawled on the chalkboard. Then, some time during college (those years are all jumbled now), I read Aristotle, who talked about the two advantages of motion around the circumference of a circle, as he saw it: uninterrupted and continuous motion, and allowing the least possibility of change. I wonder if Emily Dickinson read much Aristotle? Of course, we know she did read R.W. Emerson, who believed that "the moral law lies at the center of nature and radiates to the circumference." The "My Business is Circumference" letter gives us a clue about the context of Dickinson's use of the term. She's writing to T.W. Higginson, her writing mentor, in defense of her poesy, and though she appreciates the opportunity to be his "scholar," she feels the need to dub herself the "Representative of Verse." There are several ambiguities in the letter which would perhaps become clarified in those unpublished / unrecovered letters, and "My Business in Circumference" is ambiguous too, but we have the artifacts her poems to understand what seems to be an important proclamation for Emily. I look to "The Poets light?" as another vocation poem in which Dickinson explains the relationship between the poet and the "wicks" (readers). The circumference, by definition, is the measure around the circle, not inside the circle. Dickinson stresses the fact that the poet's business (or concern), hers in particular, is to only revolve around the subject, and the reasons are: 1) studying a subject from a sufficient distance allows for a more objective and holistic view, 2) there's a certain respect a poet must give to the subject, just as the painter and photographer gives, so that one doesn't damage it (i.e. split the lark), and 3) using a circumferential perspective works to embrace a wider audience; not everyone has experienced an internal study of a given subject, but one can assume that most have experienced a passing observation, however fleeting, of the subject at hand. To radiate into the core of a subject is not only to reject the subject but also to reject one's own sensation of it. Poem #378 ("I saw no Way") speaks to this issue: I touched the Universe And back it slid and I alone A Speck upon a Ball Went out upon Circumference Beyond the Dip of Bell This poem tells me that when the speaker invaded (or radiated into) the Universe with a touch, she broke her rule that the poet must always maintain a circumferential study, to never make attempts to connect physically with the subject. When the speaker did this, the Universe pulled away and consequentially the speaker became isolated and feeling as insignificant as "A Speck upon a Ball" which is where she should have been all along upon the circumference of the earth and not penetrating/invading/radiating it. ( I wonder if there's also a sexual tint to circumference too: adoring and imagining from all points, but never making physical contact / penetration. ) In the Circumference poems, there are some other terms that keep resurfacing, namely: speck, particle, and Immortality. This last term, which curiously is the last word in #679, seems to me to be a very relevant issue in the business of circumference. Using circumference rather than radiation in the vocation of poetry allows atleast two things to happen: 1) a poem is going to have a greater immortality if it only addresses somewhat universal facts of the subject that people from Age to Age can embrace, and 2) going back to Aristotle, the continuous and unchanging motion around the subject gives an immortality to not only the poem addressing the subject but also the subject itself. In poem #802 ("Time feels so vast"), the circumference issue is a little foggier for me, because it seems to contradict immortality: Time feels so vast that were it not For an Eternity I fear me this Circumference Engross my Finity Why would Circumference be so grand that it overcomes the poet's mortality? I would think that the opposite of Circumference would cause that result: penetrating into the inner parts of the subject would be so daunting and unfulfilling because there would be no way to study everything inside that circumference. That inside stuff of the subject would "Engross my Finity" rather than the circumferential study, wouldn't it? Hmmm? maybe I need to read this one a few more times? A final thought: Did Dickinson intend for her readers to read her poetry from the circumference? This may be a bunk question because we know that Dickinson was not aware of the audience she would later capture, but I think that answer would be NO. Her symbols make us radiate into various interpretations, and so we must dig a little (or penetrate) into the core of that symbol to gather a meaning for ourselves. If she wanted us to gain only a circumferential perspective of the poem's subject, then she would have spelled everything out for us exactly as she saw it (be more of a Whitman than a Dickinson). |
Feature Article By Jason Martin |
Old English Syntax in the "Our Father" By Jason Martin |
Modern Version (as taught in Catholic elementary school): Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us. Lead us not into temptation, but deliver us from evil. Amen. Introduction Not since the sixth grade have I said this prayer, or thought of it, except for the occasional holiday dinner -- when someone religious is present at the table. Even more striking to me is the syntax in which it's constructed: the unusual word orders, the weird word choices, and how much even the modern version has kept some Old English (OE) features. I think this needs to be investigated. Data/Categories --Subject/Possessive Pronoun Inversion Starting from the beginning, "Father Our" translated from Old English places the subject of the sentence before the possessive pronoun "our." This tells me that the OE language holds the subject, or topic of the sentence, higher that the speaker or possessor. Could this only be for the cases in which God is the subject? When talking about something as insignificant as, for instance, a cockroach, did the OE's say, "Cockroach our, thou that art on my potato salad. . .?" Something to ponder, but for now we can say that the "Our Father" seems to take this phenomena throughout the entire prayer. "Our daily bread give us today. . ." works within this inversion as well, placing the "bread" before the "us" which transformed into the Modern English (ME) "Give us this day our daily bread, which is still a little off-track from out normal ME syntax (we should just say, "Give us our bread today!"). --"Forgyf us urne" Word Choices The word choices in the OE's prayer are quite peculiar . . . or are our modern words the unusual ones? For instance, "art" was the present tense form of "be" in OE, yet the ME's choice was to keep that word rather than to use the common "is" in its place. "Hallowed" is fine, I guess, but it just seems like an antiquated word how about "holy"? Would that be way too wild? "(Be) done thy will" should be changed to "we'll do what you want," and "(do) not lead thou us into temptation" to "don't tease us." Furthermore, how did we get "trespass" from "guilty"? It seems to me that guilt is more general that describes a larger number of people, not just the people (trespassers) who break into places they're not wanted. Were there more break-ins in the time when the ME version was implemented? Today, the word that should take its place is "murderers." --The Syntax Prudes To question why the producers of the "Our Father" constructed it the way they didis probably bunk, for their form was undoubtedly normal to them in their time. Yet there are a couple enigmas that I've discovered not major ones, but comical anyway. Long-winded-ish-ness: I wonder if they were trying to be more specific in their aiming of their prayer. "Father our, thou that are in heaven" why is there a need to say the location of God? Is there specificity for the hazy people who might have thought the prayer was for their paternal fathers? Hmmm, I suspect that might just be true. "And forgive us our guilts, as we forgive our guilty (ones)" should have been, "Forgive the guiltful and the guilty," but it seems that the OE version wanted to make a parallel between being forgiven and the act of forgiving. It's sort of like "I'll scratch your back, and you'll scratch mine." The Lost and Found Department: There is only one adjective in the entire prayer. Why? Is "hallowed" all we need to quench our creative palates, or did someone misplace their pail of adjectives at the watering hole? Perhaps, through all this longwinded language, there was a strong effort for throwing out the needless words. I think the objective may have been: Go in, address God, ask him for food and forgiveness, and get the heck out. Conclusion MY POST-MODERN VERSION Holy God, we'll do what you want us to do, as long as you give us food and ignore our sins (but strike lightning on those who have hurt us optional). Don't tease us with money or women, and keep that darn devil away. Thanks. |