Walt Whitman: “I Exist As I Am”

Photographer Unknown, I Exist As I Am

“I exist as I am, that is enough,

If no other in the world be aware I sit content,

And if each and all be aware I sit content.

One world is aware, and by the far the largest to me, and that is myself,

And whether I come to my own today or in ten thousand or ten million years,

I can cheerfully take it now, or with equal cheerfulness, I can wait.

My foothold is tenon’d and mortis’d in granite,

I laugh at what you call dissolution,

And I know the amplitude of time.

—Walt Whitman, Song of Myself, Part 20, Leaves of Grass

“Song of Myself”, one of the most famous of Walt Whitman’s works and a poem that represents the core of his poetic vision, was one of the original twelve pieces in the 1855 first edition of “Leaves of Grass”, published at Whitman’s own expense. Originally published without sections, the final edition consists of thirteen hundred lines arranged in fifty-two separate but connected works.

Like most of the other poems in “Leaves of Grass”, this poem was revised extensively, reaching its final form in 1881. “Song of Myself” is a sprawling combination of biography and poetic meditation, with Whitman using symbols and sly commentary to get at important issues. Composed in a series of vignettes with small, precisely drawn scenes, the poem is written in Whitman’s signature free verse style.

This poem did not take on the title “Song of Myself” until the 1881 edition. Previous to that it had been titled “Poem of Walt Whitman, an American” and, in the 1860, 1867, and 1871 editions, simply “Walt Whitman.” The poem’s shifting title is suggestive of the theme Whitman examined in this piece. As Walt Whitman, the specific individual, melts away into the abstract “Myself”, the poem explores the possibilities for communion between individuals.

Following its 1855 publication, “Song of Myself” was immediately singled out by critics and readers for particular attention, and the work remains among the most acclaimed and influential in American poetry. Public acceptance, however, was slow in coming. Social conservatives denounced the poem as disregarding norms of morality due to its obvious depictions of human sexuality.

Note: An interesting read from The Walt Whitman Archive is James E Miller’s “Sex and Sexuality” which deals with the themes of sex and sexuality in Whitman’s “Leaves of Grass”. The commentary can be found at: https://whitmanarchive.org/criticism/current/encyclopedia/entry_49.html

Rotimi Fani-Kayode

The Photographic Work of Rotimi Fani-Kayode

Photographer Rotimi Fani-Kayode, the son of a chieftain of Ife, the ancestral capital of the Yoruba people, was born in Lagos, Nigeria in 1955, He moved at the age of eleven, with his family to Brighton, England, in order to escape the Nigerian Civil War. Fani-Kayode studied at Georgetown University in Washington, DC, and later at the Pratt Institute in New York, where he earned his MFA in 1983.

After graduating, Fani-Kayode returned to England, settling permanently, to pursue a career in photography. A prominent figure in the Black British art scene, he was a founding member and the first chairman of Autograph ABP, the Association of Black Photographers, in 1968. During the height of the AIDS crisis and in response to the homophobia in both England and his home country of Nigeria, Fani-Kayode photographed images that called attention to the politics of race, dignified queer black culture and homoerotic desire, and explored cultural differences and identity.

Using ancestral rituals and multi-layered symbolism joined with archetypal motifs from both African and European cultures, Fani-Kayode depicted the black male body as the focal point to probe the boundaries of erotic and spiritual fantasy, and sexual and cultural differences. He saw his work as a way to explore the position of the black body in the imagery of the Western cultures and to contest the narrowness of the Yoruba mindset in terms of homosexuality. Fani-Kayode , using the dramatic lighting of chiaroscuro and the transformation of Yoruba mythological symbols and rituals, presented intimate moments of queer sexuality as a means of personal and political survival.

Rotimi Fani-Kayode’s photographs have been exhibited internationally since 1985, with numerous solo exhibitions in London, Boston, New York, and Cape Town. In 2003, his work was featured in the African Pavilion at the 50th Venice Biennale and, in 2011, in ARS 11 at the Kiasma-Museum of Contemporary Art in Helsinki, Finland. Fani-Kayode’s work is represented in the collections of numerous institutions and private collectors including the Victoria & Albert Museum, the Walther Family Foundation, Harvard University’s Hutchins Center, and the Kiasma-Museum of Contemporary Art, among others.

One of the most significant names in the history of black photography, Rotimi Fani-Kayode’s career was cut short by his untimely death at the age of thirty-four in December 1989. Many of his photographs were created in collaboration with his late partner Alex Hirst and are collected in the posthumous 1996 publication “Rotimi Fani-Kayode and Alex Hirst: Photographs”. His work is represented by Autograph ABP, London.

“My identity has been constructed from my own sense of otherness, whether cultural, racial or sexual. The three aspects are not separate within me. Photography is the tool by which I feel most confident in expressing myself. It is photography therefore – Black, African, homosexual photography – which I must use not just as an instrument, but as a weapon if I am to resist attacks on my integrity and, indeed, my existence on my own terms. — Rotimi Fani-Kayode, “Traces of Ecstasy”, Ten-8, Number 28, 1988.

Note: All photographic work shown was a collaborative effort by Rotimi Fani-Kayode and Alex Hirst. Images reblogged with thanks to Autograph ABP, London.

Caio Fernando Abreu: “At the Edge of the Open Sea”

Photographer Unknown, At the Edge of the Open Sea

“Then you come and come to me and invade me and take me and ask me and lose me and spill over me with your eyes always on the run and open your mouth to release new stories and again I complete like this, without urgency, and concentrate whole in the things you tell me, and so silent, and so submissive, I chew you inside me while you stab me with slow delicacy making it clear in each promise that it will never be fulfilled, that I must expect nothing but this colorful mask, that you want me because that’s how you are—

At the edge of the open sea ”

— Caio Fernando Abreu, Dragons Don’t Know Paradise

Born in September of 1948 in Santiago, Brazil, Caio Fernando Loureiro de Abreu, as a young man, moved to Porto Alegre where he published his first short stories. In 1967, he joined the Letters and Performing Arts studies at the Federal University of Rio Grande de Sul, and later its dramatic arts program. Abandoning both lines of study, Caio Fernando Abreu decided to do journalistic work in the central and southern areas of Brazil.

In 1968, Calo Fernando Abreu moved to São Paulo and joined the newsroom of Veja Magazine, a country-wide weekly news magazine. A frequent visitor of trendy bars, he became friends with singer and songwriter Agenor de Miranda Araújo Neto, better known as Cazuza, an openly bisexual man who helped change public attitudes about AIDS in Brazil. Abreu became a prolific journalist and literary writer, producing short stories, novels, chronicles and drama works.

During the middle of Brazil’s military dictatorship in 1968, Calo Fernando Abreu was pursued by the Department of Political and Social Order, a repressive branch of the government, but found refuge in the São Paulo country estate of poet and novelist Hilda Hilst. In 1971, he moved to Rio de Janeiro, working as a researcher and editor for the magazines “Leia Livros”, “Manchete”, and “Paus e Filhos”.

Fleeing the military regime in 1973, Calo Fernando Abreu entered self-exile in Europe, living and subsisting on odd jobs in London and Stockholm, France, the Netherlands, and Spain. In 1974, he returned to Porto Alegre and resumed his literary career. Besides his own literary works, Abreu continued writing for the theater and for the press medium, with relocations to Rio de Janeiro in 1983 and São Paulo in 1985.

In 1995, while visiting in France, Calo Fernando Abreu found out that he was HIV positive. In a series of three letters called “Letters to the Beyond the Wall”, published in the newspaper “O Estado de São Paulo”, he revealed that he had contracted the AIDS virus. Caio Fernando Abreu returned home to Porto Alegre permanently to live with his parents. He enjoyed the last two years of his life gardening, before dying in Porto Alegre on February 25, 1996.

Caio Fernando Abreu’s narratives come from the subjectivity of a bisexual man in his mid-forties who has AIDS. The characters in his books live and function in the periphery of society; they are in many ways equivalent to queer characters in North American literary traditions. In his most famous, short-story book “Os Dragōes Não Conhecem o Paraíso (Dragons Don’t Known Paradise)”, the majority of characters are either gay or seem to be. A camp writer, Abreu’s works are full of examples of queer sensibility, and of multiple appropriations of mainstream heterosexual society into queer narratives.

The discourse of AIDS was already present in Abreu’s writing from the beginning of the epidemic in the 1980s. He is, along with his friend Cazuza and Brazilian singer and songwriter Renato Russo, one of the most recognize Brazilian artists to have died of AIDS.

Michelangelo Merisi de Caravaggio

Michelangelo Merisi de Caravaggio, “Saint Francis of Assisi in Ecstasy”, c. 1594-1595, Oil on Canvas, 92.5 x 127.8 cm, Wadsworth Atheneum, Hartford, Connecticut

While most other Italian artists of his time followed the conventions of late Mannerist painting, Caravaggio painted the Biblical stories as dramas, staging the events of the sacred past as if they were contemporary, often working from live models whom he depicted in starkly modern dress. He also developed a highly original form of chiaroscuro, using extreme contrasts of light and dark to emphasize details of gesture or facial expression, a style that greatly influenced later artists.

“Saint Francis of Assisi in Ecstasy” was the first of Caravaggio’s religious canvasses. Completed between 1594 and 1595, it was presumably painted as a commission from Cardinal Francesco Maria Del Monte, a diplomat and art connoisseur during the reign of Pope Sixtus V, and executed during the time that Caravaggio was living in Palazzo Madama, the home of Cardinal Del Monte.

The painting is based on the story told by Brother Leo, secretary and confessor to Saint Francis of Assisi. In the story, Francis retired in 1224 to the wilderness with a small group of his followers to contemplate God. At night on the mountainside, Brother Leo saw a winged seraph, one of the higher Orders of angels, come down amidst dazzling light as a fiery figure nailed to a cross of fire.

From the seraph’s wounds in its heart, hands and feet came streams of fire and blood, which pierced the hands and feet of Francis with nails and stabbed his heart with a lance. As Francis shouted, the fiery image merged into his body; Francis sank down unconscious in his blood with the wounds of the Stigmata on his body.

In Caravaggio’s “Saint Francis”, the violent confrontation described by Brother Leo is not depicted. Instead, a gentle angel, larger than the unconscious saint, is shown holding Francis, while Francis’ followers are seen dimly in the darkness of the painting’s mid-ground.

Caravaggio’s version of this 13th century subject is more intimate than Giotto di Bondone’s 1297 “Stigmatization of Saint Francis” or Giovanni Bellini’s 1480 “Saint Francis in the Desert” with its rocky landscape. Caravaggio’s work shows no sign of blood or the Stigmata, just a wound shown in the Franciscan robe of the saint. Francis rests peacefully in the arms of a boyish figure wearing a white robe and golden wings; both figures lit by Caravaggio through a chiaroscuro effect.

Note: An interesting read is “Caravaggio’s Secrets” by Leo Bersani and Ulysse Dutoit by The Mit Press. An excerpt from the book, Chapter One, “Sexy Secrets”, can be found at: https://archive.nytimes.com/www.nytimes.com/books/first/b/bersani-caravaggio.html

Yannis Tsarouchis

The Paintings of Yannis Tsarouchis

Yannis Tsarouchis is one of a group of twentieth-century Greek artists who portrayed and defined modern Greek identity. A sensual painter influenced by French Impressionism, Tsarouchis is a significant gay artist who painted images of vulnerable men and occasionally strong women.

Born in January of 1910 in Piraeus, Greece, Yannis Tsarouchis initially trained in the studio of Byzantine artist Fotis Kontoglou, an influential Greek modernist who introduced him to Byzantine iconography. He later studied at the Athens School of Fine Art, graduating in 1935, The major influence on Tsarouchis’ work, however, came from a trip to Paris, Istanbul, and Italy in the mid-1930s that exposed him to the bohemian lifestyle and both Renaissance and Impressionist art.

Tsarouchis’ work moved in two main directions: toward the orientalist and sensual, with strong influences from Matisse, and toward the ancient Greek ideal as expressed by the Renaissance and the Baroque movements. In doing so, Tsarouchis played a pivotal role, alongside his contemporaries, in portraying and shaping modern Greek identity.

Returning to a war-torn Greece in 1936, Tsarouchis become a soldier in the Greco-Italian war in 1940. With a more political and humanist perspective after his service, he began painting scenes of young men who were preparing to defend their homeland from the rise of Fascist Italy. Tsarouchis’ depiction of the soldiers and sailors was controversial; some of his exhibits were taken down by censors, who saw his work as unpatriotic and degrading to the Greek male image.

Tsarouchis’ paintings of soldiers and sailors he admired captured not only a Greek identity, but also a gay awareness. Transforming Rodin’s bronze statue into an icon for Greek culture, he painted his 1936 “The Thinker”, showing a modern young Greek sitting on a cafe stool, a cigarette in hand, with a faraway look in his eye. Among Tsarouchis’ other paintings are: the 1939 “Young Man Posing as an Olympic Statue”; “Sailor with Coffee Cup” painted in 1954; and the 1956 “Forgotten Guard”.

Yannis Tsarouchis established in 1949, along with other Greek artists including sculptor Nikos Nikolaou and seascape painter Panayiotis Tetsis, the “Armos” art group which worked to promote Greek traditional painting. In 1951 he had exhibitions in Paris and London and participated in the 1958 Venice Biennale. Tsarouchis moved to Paris in 1967 in a self-imposed exile to.wait out the years of military dictatorship in Greece.

During this exile, Tsarouchis designed theater sets for productions at Milan’s La Scala opera house, the Greek National Theater, the Dallas Opera, and London’s Covent Gardens, as well as the annual Avignon Art Festival in France. He also designed sets and costumes for films by Jules Dassin and Michael Cacoyannis. After his return to Greece in the middle of the 1970s, he designed an acclaimed operatic set for director Franco Zeffirelli’s production of Italian classical composer Luigi Cherubini’s comedic opera “Médée” at the ancient amphitheater at Epidauros.

Residing in northern Athens at the age of seventy nine, Yannis Tsarouchis died on July 20th of 1989. The Yannis Tsarouchis Museum, an art collection hosted in the artist’s home in Maroussi, Athens, was officially opened in 1982 in recognition of Tsarouchis’ contributions and respect for Greek culture. Upon the reading of his will and testament, it was found that Tsarouchis bequeathed all his assets to the Yannis Tsarouchis Foundation.

Note: A more extensive biography of Yannis Tsarouchis and collections of his work can be found at the online site of the Yannis Tsarouchis Foundation located at: https://tsarouchis.gr/en/

Second Insert Image: Yannis Tsarouchis, “Departure with Oval Mirror”, Detail, 1970, Oil on Canvas, 110 x 209 cm, Yannis Tsarouchis Foundation

Third Insert Image: Yannis Tsarouchis, “Portrait of a Man”, 1976, Oil on Canvas, 51 x 65 cm, Private Collection

Bottom Insert Image: Yannis Tsarouchis, “Sailor”, circa 1970, Oil on Panel, Private collection

James Baldwin: “…Bright as a Razor”

Photographer Unknown, ….Bright as a Razor

“Being in trouble can have a funny effect on the mind. I don’t know if I can explain this. You go through some days and you seem to be hearing people and you seem to be talking to them and you seem to be doing your work, or, at least, your work gets done; but you haven’t seen or heard a soul and if someone asked you what you have done that day you’d have to think awhile before you could answer. But at the same time, and even on the self-same day–and this is what is hard to explain–you see people like you never saw them before. They shine as bright as a razor. Maybe it’s because you see people differently than you saw them before your trouble started. Maybe you wonder about them more, but in a different way, and this makes them very strange to you.”

—James Baldwin, If Beale Street Could Talk

Romer Kitching

Paintings by Romer Kitching

Born in London in 1995, painter Romer Kitching began drawing at an early age. From 2015 to 2018, he received his formal education at the Florence Academy of Art, a school which offers classical training in the Realist style. Having been trained daily in the aspects of form, anatomy, and the effects of light, Kitching now paints exclusively from live models.

Romer Kitching currently resides in Cèret, a communal town in the Pyrénées-Orientales department of southern France. Having visited the area from the age of fourteen, he considers it his home and has painted many ‘open air’ landscapes of the area. Painting to capture the different elements of the area, Kitching pays particular attention to the broken light and the dappled shadows in the scene.

Romer Kitching produced a number of academic portraits during his time at the Florence Academy, using live models to increase his skills. In addition to this work, he has painted more intimate, stylized portraits of family members and friends.

Romer Kitching’s website is located at: https://www.romerkitching.com

Frederico Garcia Lorca: “I Sing Your Restless Longing”

Photographers Unknown, I Sing Your Restless Longing

“I sing your restless longing for the statue,

your fear of the feelings that await you in the street.

I sing the small sea siren who sings to you,

riding her bicycle of corals and conches.

But above all I sing a common thought

that joins us in the dark and golden hours.

The light that blinds our eyes is not art.

Rather it is love, friendship, crossed swords.”

—Frederico Garcia Lorca

Poet and playwright Frederico Garcia Lorca was born on June 5, 1898, in Fuente Vaqueros, a farming village in the province of Granada, Spain. He studied law at the University of Granada, before entering in 1919 Madrid’s Residencia de Estudiantes to focus on his writing.

In Madrid, Lorca joined the “Generation of ’27”, a group of avant-garde artists which included Salvador Dali and surrealist film maker Luis Buñuel. This group introduced Lorca to the surrealist movement, which would later greatly influence his writing. Through this group, Lorca met and developed a long friendship with Dali, who would later design the scenery for the Barcelona production of Lorca’s 1927 play “Mariana Pineda”.

Lorca published numerous volumes of poetry during his career, beginning with the 1918 “Impresiones y Paisajes”, a prose work in the modernist tradition chronicling his sentimental journeys through Spain as a student. He often incorporated elements of Gypsy culture, Spanish folklore and ‘cante jondos’, or deep songs, in his themes of romantic love and tragedy.

Frederico Lorca’s two most successful poetry collections were “Canciones (Songs)”, published in 1927, and the 1928 “Romancero Gitano (Gypsy Ballads)”. “Romancero Gitano” was especially daring for the time with its exploration of sexual themes and made Lorca a celebrity in the literary world. In 1930, he traveled to New York City, where he found a connection between Spanish deep songs and the African-American spirituals he heard in Harlem.

Upon his return to Spain, Lorca co-founded La Barraca, a touring theater company that performed in town squares both Spanish classics and his original plays, including the 1933 “Blood Wedding”. Throughout the 1930s, he spent much of his time working on plays, including a folk drama trilogy: “Bodas de Sangre (Blood Wedding)” in 1933, “Yerma (Wasteland)” in 1934, and “La Casa de Bernarda Alba (The House of Bernarda Alba)” in 1936. Despite the threat of a growing fascist movement in his country, Lorca refused to hide his leftist political views, or his homosexuality, while continuing his ascent as a writer.

In the middle of August 1936, at the onset of the Spanish Civil War, Lorca was arrested at his country home in Granada by General Franco’s soldiers. He was executed, shot without trial, by a Nationalist militia squad a few days later. His body was never found.

Frederico Garcia Lorna, due to the inclusion of homo-romantic themes in his work, was heavily censored during his lifetime. Described as a ‘socialist’ and ‘participant in abnormal practices’, he was a target of the Franco-era government and had his work banned in Spain until 1953. Now considered one of Spain’s greatest poets and playwrights, Lorca, in a career that spanned just nineteen years, revitalized the basic strains of Spanish theater and poetry.

“Here I want to see those men of hard voice. Those that break horses and dominate rivers; those men of sonorous skeleton who sing with a mouth full of sun and flint.”

—Frederico Garcia Lorca

Gary Lee

Photographs and Illustration by Gary Lee

Gary Lee is a Larrakia artist, born in 1952 and raised in Darwin, the capital city of the Northern Territory, Australia. An anthropologist, artist, writer and curator, Lee has been an active participant in and promoter of Aboriginal arts since the early 1980s.

Prior to his studies at Sydney College of the Arts, Gary Lee worked alongside Andrew Trewin to produce a line of evening and cocktail wear, incorporating Lee’s Aboriginal designs and sold under the Trewin Lee label. Lee attended a year at Sydney College majoring in glass and painting, but left to pursue a career in fashion design. After a few years in Sydney, Lee returned to the Northern Territory where he began working as a trainee Aboriginal arts advisor with Chips MacKinolty at Mimi Arts and Crafts in Katherine.

This move brought Gary Lee in contact with a wide range of Aboriginal artists and led to his curating a series of shows of Aboriginal crafts and art. Working at Mimi Arts inspired him to undertake studies, firstly as a Cultural Heritage Management student at Canberra’s College of Advanced Education and later at the Australian National University, earning a BA with Honors in Anthropology. Lee also undertook internships at the National Gallery of Australia, becoming its first Aboriginal intern, and the Australian Institute of Aboriginal and Torres Strait Islander Studies.

After five years of study and employment as a project manager for the Australia Council for the Arts, Gary Lee returned to his homeland as a Larrakia anthropologist in a research position at the Northern Land Council. During this time, he wrote a musical play based on his maternal heritage entitled “Keep Him in My Heart: A Larrakia-Filipino Love Story”, which premiered in Darwin and showcased Lee’s skills as writer and fashion designer.

In 1993, Gary Lee began working in the field of photography with his series “Nice Colored Boys”, an allusion to Australian film maker Tracey Moffatt’s classic short film “Nice Colored Girls”. It began as a project to reconnect Lee with the regions of Nepal and India, where he traveled in the 1970s. The film was designed to celebrate the physicality of the men in the area, to subvert Western male beauty stereotypes, and to explore nuances of Aboriginal art and identity.

In 1998, Lee’s street photography, portrait series “Bablu, Milk Boy” was published in Australia’s oldest and most respected photography magazine, Photofile. At the suggestion of Photofile editor Alasdair Forster, Lee produced the “Skin” series, placing himself in the frame alongside men from Nepal and India. Photographs from this series were later shown in the 2008 “More Than My Skin” exhibition, which focused on Aboriginal male photographers, at the Campbelltown Arts Center.

Beginning in 2005, Gary Lee’s photography came to reflect a combination of contemporary and historical Larrakia subjects. The catalyst for this was partly his involvement as co-curator in an exhibition celebrating Billiamook, who was a key Larrakia figure in the region’s contact history. In this exhibition Lee displayed a portrait of his nephew, Shannon, alongside a portrait of Billiamook by the colonial photographer Paul Foelsche, in which both sixteen year old boys exude physical prowess.

Lee’s venture into portraits incorporating his own family paralleled his work into other Aboriginal portraits, becoming an extension of his “Nice Colored Boys” series. To some extent, he had already been doing this as a way of documenting Aboriginal gay and transgender communities. From 2004, however, he began a discrete, ongoing series called “Nymgololo”, a Larrakia word for young man or bachelor, which focused on Aboriginal men in Darwin.

In October 2007, Gary Lee was in Canberra for the opening of the “Culture Warriors” exhibition at the National Gallery of Australia when he suffered a life-threatening stroke. While undergoing extensive rehabilitation in 2008, Lee experienced his busiest period of exhibition commitments including his very first solo exhibition, “Maast Maast”, at Darwin’s 24HR Art NT Centre for Contemporary Art. This exhibition was largely a selection of past work from the “Nice Colored Boys”, “Skin” and “Nymgolofo” series.

Gary Lee’s work has been published in books, art journals and magazines in Australia and abroad. His work can be seen in many major collections including: the National Gallery of Australia in Canberra; the Museum and Art Gallery of the Northern Territory in Darwin; and the art Gallery of Western Australia in Perth.

Note: A book of note is author Dino Hodge’s “Did You Meet Any Malagas (Men)”: A Homosexual History of Australia’s Tropical Capital”, published in 1993. It is a collection of oral histories intended to tell a gay history of the Larrakia territory, recognizing local issues of sexuality, gender, colonialism, and race. It should be noted that Hodges’ friend Gary Lee was the first indigenous person to collaborate with the Northern Territory AIDS Council.