The southern part of South Australia has been in drought since last year. There has hardly been any rain in autumn so far -- just a few intermittent showers.   These showers have  not been  enough  to lessen the soil moisture deficiency. There has been no Autumn Break -ie., no  decent autumn rainfall. The cause is  the  slow-moving, high pressure weather systems that have resulted in the persistent warm and dry conditions with their minimal breaks of rain-bearing  weather.

The native bushes along the coast,  which  are adapted to  surviving the long,  dry summer months,  are dying, or have died. The dying bushes  don't look pretty.  They  look ugly and my  experience  of being amongst them  is not one of pleasure. It is an unpleasant experience -- which is different  to  recoiling from the  disgusting or the monstrous. The  possibility of drought from the projected lack of rainfall due  climate heating being  the future gives rise  to an underlying  anxiety and fear.

The ugly is usually seen as the negative of the beautiful in classical aesthetics---the ugly is traditionally understood  as deviation from the norms or practices that set the standards for beauty.  The ugly is an unwelcome phenomenon that, like a weed in a garden, should be avoided in— or eradicated from— landscapes, artworks,  and to be replaced by its purported converse, beauty.

However, photography's  commitment to realism entails the artistic representation of  ugliness. Photographing the effects of drought brings ugliness as an aesthetic value into the foreground,  and it opens up the ugly to being  more than either the  antithesis  of the beautiful,  or the concept of the harmony of both beauty and the ugly.    The category of beauty declines in Modernist art, which also   defied  the traditional prohibition of the ugly -- eg., Picasso's Guernica (1937).  Dissonance is the technical term for the reception through art of what aesthetics as well as common sense  calls ugly. 

Representing the effects of drought involves  shifting away from the traditional subjectivity of artistic intention and  personal expression to photography's  public significance.   What constitutes the aesthetic value of a work on this view is not so much the creative originality  of the individual artist,  but rather the capacity of the photographer's  work to enact for others the moral and political demands of a particular social or natural context--in this case drought.   This  giving voice to the seriousness of photography opens up a space to  articulate the social dimension of the aesthetic. 

The drought highlights how in this public context the ugly as the effects of the ongoing destruction of nature  is a thing unto itself; it has an independent status. It is an aesthetic category of its own.  The role of the ugly is to  reflect the suffering and pain of our culture in order to criticize  it: the force of art in all its ugliness, she suggests, is to function as critique.

I have been doing some haphazard reading  about Heidegger rethinking and conception of  poetics and   poiesis in order to develop  my understanding of, and explore  the possibilities  f photography as a poetics. 

Heidegger is difficult going and I've been struggling to understand what he is trying to do.  Heidegger's   reflections on art as poiesis highlights that it is directed toward the question of being and that it  locates the artwork as a specific modality of truth, a way in which truth can occur. This is premised on n decisively ontological distinction between the product (reduction of beings to  the will of the human being) and the work of art.  The artwork is traditionally distinguished from the product insofar as it is not merely formed matter, but formed matter that shows something other than itself, that in some way has an intellectual content or meaning.

The end point  of Heidegger's account of poiesis is that it is  a mode of disclosure  (a-letheia) of being in general (usually referred to as Being) Poiesis refers to  beings themselves to come to presence into the unhidden.   

This  account emerges from  Heidegger's  re-discovery of the pre-Socratics (eg., Heraclitus)  as  distinct from assimilating the pre-Socratics  to Plato and Aristotle, whom Heidegger interpreted as  the foundation  of Western philosophy.  The appropriation and critique of Aristotle lies at the very  heart of Heidegger's philosophical enterprise  regarding the question of being and its history. The  past from out of which we think has to be re-appropriated and interpreted anew, and his pathway was  to  rethink Greek ontology ‘more originally than’ the Greeks themselves.  Heidegger’s critique of the tradition (Aristotle) attempts to think more originally than this tradition in order to transform it.

In the foundational Greek  philosophy, according to Heidegger,   poiesis was orientated to everyday production: ie., the artist  projects an image of the object  i.e. its intended look with the artist shaping the raw material into an artefact thereby  fulfilling this intention.with the product becoming a likeness of imitation of this image/model. This representational model of art is premised on the subject/object  duality. Heifdegger initially accepts this model of poiesis,   but he then deconstructs it by way of returning to the pre-Socratics: he sees them differently to Plato and Aristotle. 

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This is a companion post to this previous one. 

That post explored the photographer being immersed in the bushland rather than separate from it. It asked the question: 'can the idea of  photography as poetics  provide a different conception of truth to the  indexical  correspondent one, which is  the traditional understanding of truth in photography.'

The photo can  disclose a moment in the bushland. Photography as poiesis is a mode of disclosure  (aletheia) of being. Discloses in the sense of opens up or unconceals. In doing so the photo is  both a poetics and is thoughtful.

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The  well known fragment  123 of Heraclitus reads: "Nature loves to hide itself'.

The Australian bush can be quite messy, dense  and chaotic  and  quite  difficult to walk in and  to photograph. Often there are no pathways through the thicket  and you have to go around it.

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Remember the industrial world of film or analogue photography from yesteryear?  It wasn't that long ago. The grey haired ones, if they are still active,  were encultured  in it.  Since it was yesteryear we can look back at it. 

 In the early and  mid-twentieth century -- probably up to the late 1970s or early 1980s in Australia ---  we understood photography in a specific way. We carefully shot the scene, ensuring our originality, then  culled carefully down the accumulated photos on the contact sheet  to the best Images. We were  carefully taught  to examine a contact sheet and pick out "the good ones" and circle them with a red pen. 

What were the good ones? Those that represented the Truth  (an objective representation of the way things really are) or expressed significant form. We then  carefully printed the good ones  on paper in the chemical darkroom making sure that what was eventually produced was the fine print. 

The photograph was a carefully made singular object, to be revered and inspected closely. It was fitted into that Enlightenment, linear, mechanized, system of being centred around progress.  The idea was that it showed us Truth (though significant  Form) about the nature of things.  We were informed that we should accordingly inspect the picture carefully (or at least pretend to) and give it the respect it is due with a close reading. Only a few could make being a photographer. The art galleries and university departments adhered to modernist values—the authority of the artist, the expertise of the curator and the discourse of the modern as the new, 

That world has long gone. In the 21st century digital photography is our current world. We are in a new era of photography that is shaped by the internet,  social media and the smart phone. This  is an image world of fleeting, fragmentary  impressions,  instant likes,  pretentious Influencers and persuasive hucksters offering the real deal.  Social media, the internet  and  their  computational mode of production  transform a marginalized film photography's  precarious existence into something other than what it once was -- the  internet  transforms it into a networked image that is viewed on a screen.  The analogue photo is a hybrid as it is shaped by an algorithmic logic,  is  treated no differently to a digital image,  and it is no longer culturally significant  how the image was produced.     

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I don't recall the exact occasion when I made this b+w abstraction of the trunk of a humble and ordinary tree in remnant bushland.  I remember  the location though.  I was walking in the local Waitpinga bushland on a poodlewalk with Kayla and it was an intuitive rather than a planned photo. 

I also remember that it  was  made after  I'd started  reading  Matsuo Bashō, the great haiku  poet  (1644–1694), whose self-image  of a recluse/wayfarer  and eccentric was the basis for  the  poetic possibilities in his Oku no hosomichi (The narrow road to the deep north, 1689). I was  reading him in preperation for going on a Basho walking tour  in 2023.     

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I have found that an appealing aspect of using the renovated Leica M4-P film camera after a year of being without it   is its operational simplicity,  especially when compared to the complex menus of the current  mirrorless,  full frame digital cameras.  The film rangefinder's mechanics are so   basic that the camera  forces you to photograph differently.   

The M4-P rangefinder was made  before Leica   included a light meter  in its film rangefinders  and the limits of film are quickly reached in low light situations. So it is not an all round camera like the latest full frame mirrorless digital cameras -- such as the sophisticated Sony A7 RV,  the  Nikon  Z8  or the Canon EOS  R5.  

Within these limits the usability of the rangefinder centres on image making that is slow placed and premised on the characteristics of the  film and the limitations of the rangefinder  camera.   

Due to the cost of 35m colour negative film (Kodak Portra 400 ASA) these days the 'in camera' image making has to be  slow and considered by necessity.  You are forced to slow down, evaluate what you are seeing,   and  then think about constructing the  image as a poetics.  

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 This hand held  picture was made of some roadside vegetation whilst I was walking down a country road in Waitpinga on an  early morning poodlewalk with Kayla in the late winter of 2022. 

This  was a low light situation as we were walking along the road around  sunrise to avoid the traffic.  The above picture of a tree trunk was made around the same time as the bark abstracts  I'd shown on  an earlier post on Leica Poetics. 

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The third in the series of the  salt-water damaged  roll of  35mm film:  

I read in The Guardian that Wim Wenders now  regards photography as a thing of the past. His argument is this:

 “It’s not just the meaning of the image that has changed – the act of looking does not have the same meaning. Now, it’s about showing, sending and maybe remembering. It is no longer essentially about the image. The image for me was always linked to the idea of uniqueness, to a frame and to composition. You produced something that was, in itself, a singular moment. As such, it had a certain sacredness. That whole notion is gone.”

The modernist understanding of photography has gone to be replaced by the network image. 

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In this earlier post I mentioned that in December 2022 my  Leica M4-P and the Summicron 50mm  lens were  damaged from a rogue wave surging over me whilst I was photographing on the rocks along the southern Fleurieu Peninsula in South Australia. 

Leica advised that the lens was unrepairable but that  they could repair  the camera body. The rangefinder body is now with the Leica workshop in Wetzlar,  Germany and I've been advised that there is a 6 months wait for analogue camera repairs.  So I will  need to acquire  another 50mm lens. 

The film (Kodak Portra 400 ASA ) that was in the camera at the time of the salt-water accident was developed and I have recently scanned it. This is one frame: