Late 20th Century Portrait Photography

Lucille Khornak (American), "Karl Lagerfeld", Black and White Screen print on Harmon paper, 20 x 16, Late 20th Century Hand signed by Lucille Khornak Available sizes: 14 x 11, 24 x ...

This print is currently featured in our exhibition, Warm Regards, and will be available to ship after the show closes June 24th, 2017. Pentti Sammallahti is a benchmark figure in co...

Point-Aven is a vintage poster realized by Michel Tersiquel in 1972. Black and white colored offset print. The artwork represented a phothograph po...

Leonard Bernstein  is a photograph realized in the 1980s. Good conditions.

My own private Travel Diary - Bishop, CA - Winter - 2001, 20x29cm, Edition of 10, plus 2 Artist Proofs. Archival C-Print, based on the Polaroid Slide. Signature label and Certificate. Not mounted. LIFE’S A DREAM (The Personal World of Stefanie Schneider) by Mark Gisbourne Projection is a form of apparition that is characteristic of our human nature, for what we imagine almost invariably transcends the reality of what we live. And, an apparition, as the word suggests, is quite literally ‘an appearing’, for what we appear to imagine is largely shaped by the imagination of its appearance. If this sounds tautological then so be it. But the work of Stefanie Schneider is almost invariably about chance and apparition. And, it is through the means of photography, the most apparitional of image-based media, that her pictorial narratives or photo-novels are generated. Indeed, traditional photography (as distinct from new digital technology) is literally an ‘awaiting’ for an appearance to take place, in line with the imagined image as executed in the camera and later developed in the dark room. The fact that Schneider uses out-of-date Polaroid film stock to take her pictures only intensifies the sense of their apparitional contents when they are realised. The stability comes only at such time when the images are re-shot and developed in the studio, and thereby fixed or arrested temporarily in space and time. The unpredictable and at times unstable film she adopts for her works also creates a sense of chance within the outcome that can be imagined or potentially envisaged by the artist Schneider. But this chance manifestation is a loosely controlled, or, better called existential sense of chance, which becomes pre-disposed by the immediate circumstances of her life and the project she is undertaking at the time. Hence the choices she makes are largely open-ended choices, driven by a personal nature and disposition allowing for a second appearing of things whose eventual outcome remains undefined. And, it is the alliance of the chance-directed material apparition of Polaroid film, in turn explicitly allied to the experiences of her personal life circumstances, that provokes the potential to create Stefanie Schneider’s open-ended narratives. Therefore they are stories based on a degenerate set of conditions that are both material and human, with an inherent pessimism and a feeling for the sense of sublime ridicule being seemingly exposed. This in turn echoes and doubles the meaning of the verb ‘to expose’. To expose being embedded in the technical photographic process, just as much as it is in the narrative contents of Schneider’s photo-novel exposés. The former being the unstable point of departure, and the latter being the uncertain ends or meanings that are generated through the photographs doubled exposure. The large number of speculative theories of apparition, literally read as that which appears, and/or creative visions in filmmaking and photography are self-evident, and need not detain us here. But from the earliest inception of photography artists have been concerned with manipulated and/or chance effects, be they directed towards deceiving the viewer, or the alchemical investigations pursued by someone like Sigmar Polke. None of these are the real concern of the artist-photographer Stefanie Schneider, however, but rather she is more interested with what the chance-directed appearances in her photographs portend. For Schneider’s works are concerned with the opaque and porous contents of human relations and events, the material means are largely the mechanism to achieving and exposing the ‘ridiculous sublime’ that has come increasingly to dominate the contemporary affect(s) of our world. The uncertain conditions of today’s struggles as people attempt to relate to each other - and to themselves - are made manifest throughout her work. And, that she does this against the backdrop of the so-called ‘American Dream’, of a purportedly advanced culture that is Modern America, makes them all the more incisive and critical as acts of photographic exposure. From her earliest works of the late nineties one might be inclined to see her photographs as if they were a concerted attempt at an investigative or analytic serialisation, or, better still, a psychoanalytic dissection of the different and particular genres of American subculture. But this is to miss the point for the series though they have dates and subsequent publications remain in a certain sense unfinished. Schneider’s work has little or nothing to do with reportage as such, but with recording human culture in a state of fragmentation and slippage. And, if a photographer like Diane Arbus dealt specifically with the anomalous and peculiar that made up American suburban life, the work of Schneider touches upon the alienation of the commonplace. That is to say how the banal stereotypes of Western Americana have been emptied out, and claims as to any inherent meaning they formerly possessed has become strangely displaced. Her photographs constantly fathom the familiar, often closely connected to traditional American film genre, and make it completely unfamiliar. Of course Freud would have called this simply the unheimlich or uncanny. But here again Schneider almost never plays the role of the psychologist, or, for that matter, seeks to impart any specific meanings to the photographic contents of her images. The works possess an edited behavioural narrative (she has made choices), but there is never a sense of there being a clearly defined story. Indeed, the uncertainty of my reading here presented, acts as a caveat to the very condition that Schneider’s photographs provoke. Invariably the settings of her pictorial narratives are the South West of the United States, most often the desert and its periphery in Southern California. The desert is a not easily identifiable space, with the suburban boundaries where habitation meets the desert even more so. There are certain sub-themes common to Schneider’s work, not least that of journeying, on the road, a feeling of wandering and itinerancy, or simply aimlessness. Alongside this subsidiary structural characters continually appear, the gas station, the automobile, the motel, the highway, the revolver, logos and signage, the wasteland, the isolated train track and the trailer. If these form a loosely defined structure into which human characters and events are cast, then Schneider always remains the fulcrum and mechanism of their exposure. Sometimes using actresses, friends, her sister, colleagues or lovers, Schneider stands by to watch the chance events as they unfold. And, this is even the case when she is a participant in front of camera of her photo-novels. It is the ability to wait and throw things open to chance and to unpredictable circumstances, that marks the development of her work over the last eight years. It is the means by which random occurrences take on such a telling sense of pregnancy in her work. However, in terms of analogy the closest proximity to Schneider’s photographic work is that of film. For many of her titles derive directly from film, in photographic series like OK Corral (1999), Vegas (1999), Westworld (1999), Memorial Day (2001), Primary Colours (2001), Suburbia (2004), The Last Picture Show (2005), and in other examples. Her works also include particular images that are titled Zabriskie Point, a photograph of her sister in an orange wig. Indeed the tentative title for the present publication Stranger Than Paradise is taken from Jim Jarmusch’s film of the same title in 1984. Yet it would be dangerous to take this comparison too far, since her series 29 Palms (1999) presages the later title of a film that appeared only in 2002. What I am trying to say here is that film forms the nexus of American culture, and it is not so much that Schneider’s photographs make specific references to these films (though in some instances they do), but that in referencing them she accesses the same American culture that is being emptied out and scrutinised by her photo-novels. In short her pictorial narratives might be said to strip films of the stereotypical Hollywood tropes that many of them possess. Indeed, the films that have most inspired her are those that similarly deconstruct the same sentimental and increasingly tawdry ‘American Dream’ peddled by Hollywood. These include films like David Lynch’s Blue Velvet (1986), Wild at Heart (1990) The Lost Highway (1997), John Dahl’s The Last Seduction (1994) or films like Ridley Scott’s Thelma and Louise with all its girl-power Bonny and Clyde-type clichés. But they serve no more than as a backdrop, a type of generic tableau from which Schneider might take human and abstracted elements, for as commercial films they are not the product of mere chance and random occurrence. Notwithstanding this observation, it is also clear that the gender deconstructions that the characters in these films so often portray, namely the active role of women possessed of a free and autonomous sexuality (even victim turned vamp), frequently find resonances within the behavioural events taking place in Schneider’s photographs and DVD sequences; the same sense of sexual autonomy that Stefanie Schneider possesses and is personally committed to. In the series 29 Palms (first begun in 1999) the two women characters Radha and Max act out a scenario that is both infantile and adolescent. Wearing brightly coloured fake wigs of yellow and orange, a parody of the blonde and the redhead, they are seemingly trailer park white trash possessing a sentimental and kitsch taste in clothes totally inappropriate to the locality. The fact that Schneider makes no judgment about this is an interesting adjunct. Indeed, the photographic projection of the images is such that the girls incline themselves to believe that they are both beautiful and desirous. However, unlike the predatory role of women in say Richard Prince’s photographs, which are simply a projection of a male fantasy onto women, Radha and Max are self-contained in their vacuous if empty trailer and motel world of the swimming pool, nail polish, and childish water pistols. Within the photographic sequence Schneider includes herself, and acts as a punctum of disruption. Why is she standing in front of an Officers’ Wives Club? Why is Schneider not similarly attired? Is there a proximity to an army camp, are these would-be Lolita(s) Rahda and Max wives or American marine groupies, and where is the centre and focus of their identity? It is the ambiguity of personal involvement that is set up by Schneider which deliberately makes problematic any clear sense of narrative construction. The strangely virulent colours of the bleached-out girls stand in marked contrast to Schneider’s own anodyne sense of self-image. Is she identifying with the contents or directing the scenario? With this series, perhaps, more than any other, Schneider creates a feeling of a world that has some degree of symbolic order. For example the girls stand or squat by a dirt road, posing the question as to their sexual and personal status. Following the 29 Palms series, Schneider will trust herself increasingly by diminishing the sense of a staged environment. The events to come will tell you both everything and nothing, reveal and obfuscate, point towards and simultaneously away from any clearly definable meaning. If for example we compare 29 Palms to say Hitchhiker (2005), and where the sexual contents are made overtly explicit, we do not find the same sense of simulated identity. It is the itinerant coming together of two characters Daisy and Austen, who meet on the road and subsequently share a trailer together. Presented in a sequential DVD and still format, we become party to a would-be relationship of sorts. No information is given as to the background or social origins, or even any reasons as to why these two women should be attracted to each other. Is it acted out? Are they real life experiences? They are women who are sexually free in expressing themselves. But while the initial engagement with the subject is orchestrated by Schneider, and the edited outcome determined by the artist, beyond that we have little information with which to construct a story. The events are commonplace, edgy and uncertain, but the viewer is left to decide as to what they might mean as a narrative. The disaggregated emotions of the work are made evident, the game or role playing, the transitory fantasies palpable, and yet at the same time everything is insubstantial and might fall apart at any moment. The characters relate but they do not present a relationship in any meaningful sense. Or, if they do, it is one driven the coincidental juxtaposition of random emotions. Should there be an intended syntax it is one that has been stripped of the power to grammatically structure what is being experienced. And, this seems to be the central point of the work, the emptying out not only of a particular American way of life, but the suggestion that the grounds upon which it was once predicated are no longer possible. The photo-novel Hitchhiker is porous and the culture of the seventies which it might be said to homage is no longer sustainable. Not without coincidence, perhaps, the decade that was the last ubiquitous age of Polaroid film. In the numerous photographic series, some twenty or so, that occur between 29 Palms and Hitchhiker, Schneider has immersed herself and scrutinised many aspects of suburban, peripheral, and scrubland America. Her characters, including herself, are never at the centre of cultural affairs. Such eccentricities as they might possess are all derived from what could be called their adjacent status to the dominant culture of America. In fact her works are often sated with references to the sentimental sub-strata that underpin so much of American daily life. It is the same whether it is flower gardens and household accoutrements of her photo-series Suburbia (2004), or the transitional and environmental conditions depicted in The Last Picture Show (2005). The artist’s use of sentimental song titles, often adapted to accompany individual images within a series by Schneider, show her awareness of America’s close relationship between popular film and music. For example the song ‘Leaving on a Jet Plane’, becomes Leaving in a Jet Plane as part of The Last Picture Show series, while the literalism of the plane in the sky is shown in one element of this diptych, but juxtaposed to a blonde-wigged figure first seen in 29 Palms. This indicates that every potential narrative element is open to continual reallocation in what amounts to a story without end. And, the interchangeable nature of the images, like a dream, is the state of both a pictorial and affective flux that is the underlying theme pervading Schneider’s photo-narratives. For dream is a site of yearning or longing, either to be with or without, a human pursuit of a restless but uncertain alternative to our daily reality. The scenarios that Schneider sets up nonetheless have to be initiated by the artist. And, this might be best understood by looking at her three recent DVD sequenced photo-novels, Reneé’s Dream and Sidewinder (2005). We have already considered the other called Hitchhiker. In the case of Sidewinder the scenario was created by internet where she met J.D. Rudometkin, an ex-theologian, who agreed to her idea to live with her for five weeks in the scrubland dessert environment of Southern California. The dynamics and unfolding of their relationship, both sexually and emotionally, became the primary subject matter of this series of photographs. The relative isolation and their close proximity, the interactive tensions, conflicts and submissions, are thus recorded to reveal the day-to-day evolution of their relationship. That a time limit was set on this relation-based experiment was not the least important aspect of the project. The text and music accompanying the DVD were written by the American Rudometkin, who speaks poetically of “Torn Stevie. Scars from the weapon to her toes an accidental act of God her father said. On Vaness at California.” The mix of hip reverie and fantasy-based language of his text, echoes the chaotic unfolding of their daily life in this period, and is evident in the almost sun-bleached Polaroid images like Whisky Dance, where the two abandon themselves to the frenetic circumstances of the moment. Thus Sidewinder, a euphemism for both a missile and a rattlesnake, hints at the libidinal and emotional dangers that were risked by Schneider and Rudometkin. Perhaps, more than any other of her photo-novels it was the most spontaneous and immediate, since Schneider’s direct participation mitigated against and narrowed down the space between her life and the art work. The explicit and open character of their relationship at this time (though they have remained friends), opens up the question as the biographical role Schneider plays in all her work. She both makes and directs the work while simultaneously dwelling within the artistic processes as they unfold. Hence she is both author and character, conceiving the frame within which things will take place, and yet subject to the same unpredictable outcomes that emerge in the process. In Reneé’s Dream, issues of role reversal take place as the cowgirl on her horse undermines the male stereotype of Richard Prince’s ‘Marlboro Country’. This photo-work along with several others by Schneider, continue to undermine the focus of the male gaze, for her women are increasingly autonomous and subversive. They challenge the male role of sexual predator, often taking the lead and undermining masculine role play, trading on male fears that their desires can be so easily attained. That she does this by working through archetypal male conventions of American culture, is not the least of the accomplishments in her work. What we are confronted with frequently is of an idyll turned sour, the filmic clichés that Hollywood and American television dramas have promoted for fifty years. The citing of this in the Romantic West, where so many of the male clichés were generated, only adds to the diminishing sense of substance once attributed to these iconic American fabrications. And, that she is able to do this through photographic images rather than film, undercuts the dominance espoused by time-based film. Film feigns to be seamless though we know it is not. Film operates with a story board and setting in which scenes are elaborately arranged and pre-planned. Schneider has thus been able to generate a genre of fragmentary events, the assemblage of a story without a storyboard. But these post-narratological stories require another component, and that component is the viewer who must bring their own interpretation as to what is taking place. If this can be considered the upside of her work, the downside is that she never positions herself by giving a personal opinion as to the events that are taking place in her photographs. But, perhaps, this is nothing more than her use of the operation of chance dictates. I began this essay by speaking about the apparitional contents of Stefanie Schneider’s pictorial narratives, and meant at that time the literal and chance-directed ‘appearing’ qualities of her photographs. Perhaps, at this moment we should also think of the metaphoric contents of the word apparition. There is certainly a spectre-like quality also, a ghostly uncertainty about many of the human experiences found in her subject matter. Is it that the subculture of the American Dream, or the way of life Schneider has chosen to record, has in turn become also the phantom of it former self? Are these empty and fragmented scenarios a mirror of what has become of contemporary America? There is certainly some affection for their contents on the part of the artist, but it is somehow tainted with pessimism and the impossibility of sustainable human relations, with the dissolute and commercial distractions of America today. Whether this is the way it is, or, at least, the way it is perceived by Schneider is hard to assess. There is a bleak lassitude about so many of her characters. But then again the artist has so inured herself into this context over a long protracted period that the boundaries between the events and happenings photographed, and the personal life of Stefanie Schneider, have become similarly opaque. Is it the diagnosis of a condition, or just a recording of a phenomenon? Only the viewer can decide this question. For the status of Schneider’s certain sense of uncertainty is, perhaps, the only truth we may ever know.

1 Kerry Brougher (ed.), Art and Film Since 1945: Hall of Mirrors, ex. cat., The Museum of Contemporary Art (New York, 1996) 2 Im Reich der Phantome: Fotographie des Unsichtbaren, ex. cat., Städtisches Museum Abteiberg Mönchengladbach/Kunsthalle Krems/FotomuseumWinterthur, (Ostfildern-Ruit, 1997) 3 Photoworks: When Pictures Vanish – Sigmar Polke, Museum of Contemporary Art (Zürich-Berlin-New York, 1995) 4 Slavoj Žižek, The Art of the Ridiculous Sublime: On David Lynch’s Lost Highway, Walter Chapin Simpson Center for the Humanities, University of Washington, Seattle, Occasional Papers, no. 1, 2000. 5 Diane Arbus, eds. Doon Arbus, and Marvin Israel...

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Listing includes framing, free shipping in the US, and 14-day return policy. Two 4.5 x 3.25 inch unique vintage Kodak prints of Grace Coddington by Antonio Lopez. Prints are on active consignment from the estate of Antonio Lopez. Purchase includes certificates of authenticity from the estate of Antonio Lopez. These Kodak prints are not signed by Antonio Lopez. Artist Biography - The foremost fashion illustrator of the 1970s and 80s, Antonio (as he signed his work) was and remains one of the most highly regarded and influential figures in the fashion world. While not initially known as a photographer, Antonio was rarely without his favorite Instamatic camera, and as his career progressed he turned increasingly to photography to create fashion stories, portraits, and elaborate mise-en-scènes. A serial Svengali, as the writer Karin Nelson noted: “Lopez brilliantly transformed the women in his world. Under his tutelage, Jerry Hall, a long tall Texan he met at Paris’s Club Sept, evolved into a golden goddess. He put Jessica Lange in gold lamé evening dresses after discovering her in Paris studying mime, and gave aspiring model Tina Lutz her start (and an introduction to future husband Michael Chow...

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Marcus Leatherdale (1952 - 2022) Silver gelatin print with copper leaf mount 1987 Titled: High Priest. From the Demigod series. Hand signed and dated and bears artist studio stamp verso. Provenance: Greathouse Gallery (with label & information verso) Edition: 1 of 10. Dimensions mage measures 12" x 5", total measurements are 24" x 13" Marcus Leatherdale was a Canadian portrait photographer. Marcus Andrew Leatherdale was born on 18 September 1952, in Montreal, Canada, to Jack Leatherdale, a veterinarian, and Grace Leatherdale, a homemaker. He attended the San Francisco Art Institute. Leatherdale arrived in New York City in 1978, where he attended the School of Visual Arts. started his career in New York City during the early eighties, setting up a studio on Grand Street. Leatherdale first served as Robert Mapplethorpe office manager for a while and was photographed in the nude by the master, grabbing a rope with his right hand and holding a rabbit in his left. Thereafter he worked as an assistant curator to Sam Wagstaff. He soon became a darling of the then vibrant club scene and the fashionable media: Interview, Details, The New Yorker, Vanity Fair, and Elle Decor presented his work. Later on he was featured in artsy publications as Artforum, Art News, and Art in America. Leatherdale was the Cecil Beaton of downtown New York, He photographed a not-yet-famous club kid named Madonna in her ripped jeans and his denim vest. The performance artist Leigh Bowery was majestic in a tinseled mask, a corset and a merkin. Andy Warhol was a Hamlet in a black turtleneck. Susanne Bartsch, the nightlife impressaria, was a towering presence in red leather. He documented the New York City lifestyle, the extraordinary people of Danceteria and Club 57 where he staged his first exhibits in 1980. Leatherdale was an acute observer of the New York City of the nineteen eighties. His models were the unknown but exceptional ones – like Larissa, Claudia Summers or Ruby Zebra – or well known artists – like Madonna, Keith Haring, Andy Warhol, Winston Tong and Divine, Trisha Brown, Lisa Lyon, Andrée Putman, Kathy Acker and Sydney Biddle Barrows, otherwise known as the Mayflower Madam, Jodie Foster, and fellow photographer John Dugdale. He Married Claudia Summers, theirs was not a traditional marriage, but they were best friends, and he was Canadian, so it made life easier if they wed. His boyfriend for a time was Robert Mapplethorpe, whose photography studio Mr. Leatherdale also managed. He and Mapplethorpe were a striking pair, dressed like twins in leather and denim, their faces as if painted by Caravaggio, and they often photographed each other. Jean-Michel Basquiat was often hanging out there, playing his bongo drums; so were friends like Cookie Mueller, the doomed, gimlet-eyed author and Details magazine contributor who was for a time Mapplethorpe’s and Ms. Summers’ drug dealer, and Kathy Acker, the performance artist and novelist. For quite a while Leatherdale remained in Mapplethorpe's shadow, but was soon discovered as a creative force in his own right by Christian Michelides, the founder of Molotov Art Gallery in Vienna. Leatherdale flew to Vienna, presented his work there and was acclaimed by public and press. This international recognition paved his way to museums and permanent collections such as the Rheinisches Landesmuseum Bonn, the Art Institute of Chicago, the Australian National Gallery in Canberra, the London Museum in London, Ontario, and Austria's Albertina. He was included in the MoMA exhibit New York/New Wave along with Kenny Scharf, William Burroughs, John Crash Matos, Larry Clark, Nan Goldin, Lawrence Weiner and Stephen Sprouse. Above all, his arresting portraits of New York City celebrities in the series Hidden Identities aroused long-lasting interest amongst curators and collectors. In 1993, Leatherdale began spending half of each year in India's holy city of Banaras. Based in an ancient house in the centre of the old city, he began photographing the diverse and remarkable people there, from the holy men to celebrities, from royalty to tribals, carefully negotiating his way among some of India's most elusive figures to make his portraits. From the outset, his intention was to pay homage to the timeless spirit of India through a highly specific portrayal of its individuals. His pictures include princesses and boatmen, movie stars and circus performers, and street beggars and bishops, mothers and children in traditional garb. Leatherdale explored how essentially unaffected much of the country was by the passage of time; and it has been remarked upon that this approach is distinctly post-colonial. In 1999, Leatherdale relocated to Chotanagpur (Jharkhand) where he focusing upon the Adivasis. Later Serra da Estrela in the mountains of central Portugal became his second home base. Leatherdale's matte printing techniques, which adapt nineteenth-century processes and employ half black, half sepia colorations, reinforce the timelessness of his subjects. Tones and matte surfaces effectively differentiate his portraits from the easy slickness of fashion photography. In 2019, Mr. Leatherdale compiled his work from 80s in a book entitled “Out of the Shadows”, written with Claudia Summers. During his time in New York City, he dated Robert Mapplethorpe, whose photography studio Leatherdale managed. His partner of two decades, Jorge Serio, died in July 2021 Major exhibitions 1980 Urban Women, Club 57, NYC 1980 Danceteria, NYC 1981 Stilvende, NYC 1982 The Clock Tower, PS1, NYC 1982 544 Natoma Gallery, San Francisco 1982 Eiko And Koma, Stilvende, NYC 1983 Form And Function Gallery, Atlanta 1983 Galerie in der GGK Wien, Vienna, Austria 1983 The Ring, Vienna (organized by Molotov) 1983 London Regional Art Gallery, London, Ontario, Canada 1984 Performance, Greathouse Gallery, NYC 1984 Social Segments, Grey Art Gallery, NYU 1984 Rheinisches Landesmuseum, Bonn 1985 Ritual, Greathouse Gallery, NYC 1985 Artinzer, Munich 1985 Leatherdale/Noguchi, Gallery 291, Atlanta 1985 Paul Cava Gallery, Philadelphia 1986 Poison Ivy, Greathouse Gallery, NYC 1986 Wessel O’Connor Gallery, Rome 1986 Hidden Identities, Michael Todd Gallery, Palladium, NYC 1987 Demigods, Greathouse Gallery, NYC 1987 Collier Gallery, Scottsdale, Arizona 1987 Tunnel Gallery, NYC 1988 Claus Runkel Fine Art Ltd., London, UK 1988 Madison Art Center, Madison 1989 Wessel-O’Connor Gallery, NYC 1989 Summer Night Festival, Onikoube, Sendai 1990 Bent Sikkema Fine Art, NYC 1990 Fahey-Klein Gallery, Los Angeles 1990 Faye Gold Gallery, Atlanta 1990 Mayan Theatre, Los Angeles 1991 Runkel Hue-Williams Gallery, London 1991 Galerie Michael Neumann, Düsseldorf 1991 Arthur Rogers Gallery, New Orleans 1992 Arthur Rogers, NYC 1992 Galerie Del Conte, Milwaukee 1993 Galerie Bardamu, NYC 1996 Fayf Gold Gallery, Atlanta 1996, 1997, 1998, 1999 Bridgewater/Lustberg, NYC 1998 Rai Krishna Das...