Each week, the Guardian Weekend magazine's editorial team choose a picture, or set of pictures, that particularly tickle their fancy. This week, their choice is Sébastien Lifshitz's collection The Invisibles
Film-maker Sébastien Lifshitz, 45, has been scouring flea markets since he was 10. Twenty years ago, in the Vanves market, Paris, he came across a photo album of two old women. “I couldn’t figure out the relationship between them,” he says. “Were they sisters? Friends? Lovers?” He asked the seller if he had any more pictures of the pair, and he produced 10 more albums. Lifshitz bought the lot for ¤50. The shots spanned 30 years, and featured no children or men, just these two women, together. “I realised very quickly they were lovers,” Lifshitz says. “The way they held each other, the way they looked at each other.” →
Sebastien Lifshitz
He then set about collecting shots of anonymous gay couples from the start of the 20th century, and has now put them together in a book, The Invisibles. “So much of gay history focuses on the struggle and tragedy of the past, and of course that was true, but these images prove the reality was more complex. They show a freedom and a happiness for those brave enough to take pictures of who they were.” →
While Hedi Slimane normally exhibits his photography only at Almine Rech Gallery in Paris and Brussels, he's branched out — just a little — with Sonic, a show of his photos at the YSL Foundation in Paris. Not a big leap, but a meaningful step for Slimane. The intimate exhibition showcases his more significant rock portraits over the years — think Amy Winehouse, Lou Reed, Keith Richards.
A monthly series of rock-related talks has also been organized. For his presentation on December 11, rock historian Hugues Cornière will tell the particular story of specific items from rock's glorious past, including Bob Dylan's Ray-Bans or Ringo Starr's Ludwig drum kit. Cornière is also the owner of Sounds Good record store and author of Cult Objects of Rock.
Sonic, through January 11, 2015, Fondation Pierre Bergé - Yves Saint Laurent, 3 rue Léonce Reynaud, Paris
Same-sex love became demonised in 1895 at the trials and subsequent imprisonment of Oscar Wilde.
Before Wilde’s trial, sporty chaps would often be photographed sharing a seat, perhaps with one sitting upon another’s lap. Men would be photographed with heads touching, resting hands upon each other’s shoulders or thighs, conveying a comfort with each other and an ease at being seen together that way.
Same-sex friendship was seen as important, it was socially accepted. How many were actually aware that these men, these special friends, were often making love together, having - outrage - sex together?
A doctrinaire Freudian would have a field day studying the photographic props often used – bottles, cigars, pipes, canes, shot guns. Photographs with guns reflect the proliferation of firearms, the growing emphasis and almost obsessive desire to have an expertise with guns. The popularity of firearms was linked with masculinity.
Intimate, tender, even protective bonds were undoubtedly strongest in the army and navy, a little comfort surely went a long way when confronted by the threat of annihilation in the worst possible circumstances and there is ample evidence of same-sex activity within the forces, despite all the rules and regulations of the land.
I’ve discovered hand-holding lumberjacks from the Pacific Northwest, up for sale at photographic fairs beside shirtless marine buddies on a beach, hugging marine pals on a ship’s deck, marine mates in drag at an amusement park, or wrestling Brokeback Mountainstyle on an away-from-it-all (away-from-them-all) fishing trip.
Away from contact with the opposite sex, familiarity seemed to breed anything but contempt in schools, colleges and same-sex sporting activities where the persistant ambiguity of relationships was often caught by the camera. Same-sex couples, together in the brevity of youth, the uncertainty of war, in an age of other modes, other laws, when people of a homosexual disposition were under social pressure to be inconspicuous and discreet in their affection.
In terms of nineteenth century medical labelling, same-sex relationships were judged to be perverse, deviant.
Homosexuality was seen as an aberration, as it still is in over sixty countries in the world right now. Sexual attachment and desire were often construed or portrayed quite differently at different times, different places. Subjects consciously, often wilfully, had their photograph snapped to have their friendship documented. Relationships that could not, perhaps, be trapped in the cage of language or even sexual acting out, only documented in black and white, warm sepia tones, silver gelatin.
‘Artistic’ or ‘musical types’, as they were often referred as, were a niche clientele, often standing proudly before a camera to document their ‘special’ friendships with a photographer who’d keep their secret ‘safe’.
Many of the visuals were clearly taken at the height of the Victorian cult of friendship, a time when intense and even passionate bonds with members of their own sex were thought highly of.
A bit of sport…
Many early group photographs, especially sports-orientated pictures, reflect virility, newly-acquired adulthood, comfort, elation, attachment to each other. Homotactility reduced as the years went on, reflecting the drastically altered cultural climate since the trial of Oscar Wilde.
In the sex-centred age of Freud, photographs of men touching, looking affectionate, became newly problematic, with much anxiety over any hint of erotic exchange or emotional excess between men. For women, it was a different matter. Nothing there to frighten the horses. Sodomy. Anal penetration. Dicks ‘n’ arses, a no-go area.
WW1 severely disrupted patterns of gender relations and sexuality, plucking millions of young men and women from their homes, their towns and cities. Away from family, the environment of a largely heterosexual community, into sex-segregated situations which often led to situationalhomosexuality – all a matter of time and place, and maybe one drink too many amongst buddies. Our little secret, yeah mate?
Mourning the loss of a partner, perhaps within war-time, was a grief made more intense by the fact that it could not be expressed openly, within the family or beyond, such feelings had to be stifled – further emotional repression.
NOTE: NUDITY) (ITALY OUT, NY DAILY NEWS OUT, NY NEWSDAY OUT) Transvestite Amanda Lepore (L) walks with Sponge Bob (reportedly photographer David LaChapelle) away from the Mercer Hotel for the opening of LaChapelle's new show 'Stars and Prostitutes' at Peitch Projects Gallery March 12, 2005 in New York City. (Photo by Arnaldo Magnani/Getty Images)
Everyone who ever stumbled down the stairs at Madame Jojo’s on a Tuesday night has a ‘this one time at White Heat…’ story. The night became legendary for hosting live acts (The XX, Adele and Lordeamong them) just before they became superstars, and for transforming seamlessly from gig to disco as soon as the last band had played. It was crucial to London’s music and club scenes: one of the very last great nights out in Soho.
But last week we found out that Jojo’s, which has been a celebrated fun palace since the ’60s, had lost its licence. The official reason is a violent fight between the venue’s bouncers and a member of the public, but it’s hard to ignore the fact that Westminster Council have approved a planning application to turn the site into yet another blandly ugly row of shops.
As well as the loss to the gay and cabaret scenes in London, its closure means the end of almost a decade of weekly White Heat nights at the venue. We spoke to the night’s resident DJs and promoters, Matty Hall and Marcus Harris, about White Heat’s past and future. Do you see a pattern in the recent closures of venues, including Jojo’s and Buffalo Bar? Marcus: ‘We’re being robbed of our cultural heritage right now. The sheer number of venue closures in the last five years is unbelievable: so much has been taken in the name of regeneration. Regeneration for who? Islington has more than enough wine bars – it doesn’t need another one, and definitely not at the expense of something as precious as the Buffalo Bar. It’s cultural sanitisation and a hatred of independence. I find it really upsetting.’
But what can London clubbers and gig-goers do to stop that trend?Marcus: ‘In the case of the Buffalo Bar, local MP Emily Thornberry has stepped in to try and put some weight behind a petition to prevent the eviction. It might work. She’s not the most popular person right now, but the people of her constituency are lucky to have an MP who would even touch that. And one thing that anyone who likes music can do is just get out and see a band. People are listening to more music than ever before, but they’re not experiencing it. A massive part of music has always been the community, and that’s more needed now than ever.’
How has White Heat changed since 2005? Marcus: ‘When we started we were a punk night, then an indie night, then an electro night and now we’re sort of a mutant disco/house night. Music is always in a state of flux, and if you run a night you have to be a part of that change – and perhaps there’s an element of nights like White Heat guiding it.’
‘Madame Jojo’s was a weird place, and what we did really chimed with that’
And how has the London club scene changed? Marcus: ‘Everything has changed! Most of the venues that were around when we started simply don’t exist any more. Club nights will always come and go, but it was sad to see nights like Trash and Durrr disappear – they were the nights that influenced us. There’s also been the massive shift from bands to DJs: people definitely don’t seem to like spending as much of their money on seeing bands.’
How did you first end up running an indie night in a cabaret bar in Soho?Matty: ‘Soho was a no-brainer back then. Nowadays you’d start a clubnight somewhere east, because that’s where people are used to going out – back then it was Soho. We’d been running White Heat in Mayfair since 2003, but we had to move and Jojo’s seemed the obvious choice. I think the first show was The Long Blondes on April 19 2005.’
What made Madame Jojo’s the right venue?Marcus: ‘It was such a beautifully sleazy space, and I think that fit perfectly with White Heat’s Tuesday-night hedonistic “fuck the rest of the week” attitude. I also think that venue gave us the freedom to experiment musically: it was a weird place and what we did really chimed with that.’
What was the best live show you put on at the venue?Marcus: ‘One night a hen party wandered into White Heat whilst Zebra Katz was playing. He demanded a chair for the bride-to-be, sat her down in the middle of the dancefloor and proceeded to give her a lap dance whilst rapping through the rest of his set.’
And the biggest night?Marcus: ‘Cyril Hahn. The club was completely full and there was a roadblock outside to get in. The venue erupted when he started playing: all you could see was faces and arms tangled together in euphoria.’
Do any punters particularly stick in your memory?Marcus: ‘There used to be a cyber goth known as “White Heat Dancing Guy”, who would come down every Tuesday and do raunchy stripper dancing above the dancefloor. After about five years of this, he suggested we start paying him. I think he eventually got barred, but I don’t think he’d have been there at all if we were at any other venue.’
Will White Heat continue somewhere else?Marcus: ‘We’ve been doing this for over ten years. Unless all the bands stop playing in London or one of us goes deaf, I can’t see us stopping any time soon. White Heat has been there for me my whole adult life – it means everything to me to keep it going.’
A Visual History Of Body Art From Around The Globe
BODY ART IS PRACTICED IN ALL WORLD CULTURES. HERE, A SURVEY OF DESIGNS FROM MAORI FACIAL ENGRAVINGS TO PRISON TATTOOS TO GAY PRIDE INK.
Whether it’s the Sanskrit Om symbol tattooed on a yoga teacher’s back, the ‘50s pin-up girl inked on Amy Winehouse’s bicep, or the ancient Celtic cross on a policeman’s arm, contemporary western body art tends to borrow designs from different locales and eras throughout history.
Body Art, out this month fromThames & Hudson, reveals the historical origins of many designs you might see while walking around the giant body art gallery that is the contemporary western city. It spans from Australian and African traditions of scarification to Russian prison tattoos to Tupac Shakur’s "Thug Life" stamp. Writes art historian and anthropologist Nicholas Thomas in the book's introduction:
We cannot but recognize a paradox: we think of the body art we choose to bear as an expression of our identity, yet the motifs and styles that we typically adopt are not anchored in the places and communities in which we have grown up. Rather, they are the products of more or less distant cultures and epochs. In some cases, such as the Gothic imagery associated with heavy-metal music, they have been embraced and revalued, not once but several times. We are all familiar with retro fashion in clothing, furniture, and design, but it is important to remember that nothing can be the same as it was. The images that are being reintroduced, that abound in popular culture, that appear on the bodies of celebrities, may be old or second-hand, but their meanings and our motivations are new.
that the meanings and motivations behind various body art forms range from signifying criminal identity, seen in the prison tattoos of a former high-ranking gang member; to signifying a woman's obedience to her husband, seen in the patterned scarification marks on the torso of a Bena woman in a Nigerian village; to signifying gay pride, seen in the body paint of revelers at the Sydney Gay and Lesbian March of 1988. Click the slide show for a survey of the ways humans have inked, pierced, branded, and otherwise modified their flesh from prehistoric times to the present.
Body Art is available from Thames & Hudson here for $22.
bethany morris photographs real british youth culture
At only 23-years-old Bethany Morris is the Manchester based photographer whose life experiences have already hugely shaped her aesthetic. She grew up in a small, lifeless town in rural Cheshire, where she met the ‘love of her life’ age 13 and fell pregnant with his child before he abandoned them.