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What Happens When Everyone Wants to Photograph the Same Wildlife

What Happens When Everyone Wants to Photograph the Same Wildlife

I slow the car as I approach a stop sign, craning my neck to scan around the corner. It is my first time visiting a popular bald eagle nest, and I was told “you can’t miss it. There will be photographers in the road and cars everywhere.” I turn right and as I go a bit farther around the bend, I see the crowd of photographers in the bike lane, 10 cars parked along the edge of the opposite side of the road. Yep. Easy to find. 

I park in a nearby dirt lot and walk over to the group of photographers. That weekday morning, about a dozen people were photographing the eagles. It was a “hot spot” for many weeks by the time I visited; I had avoided going, although I knew about it. I felt guilty being there, both because I was adding to the existing crowd and because I was there to observe the wildlife photographers, primarily. As a wildlife photographer, I am a part of the Bay Area’s local photography community and while many photographers privately tell me they are concerned about trends in the region’s wildlife photography, few are comfortable raising the issues directly with anyone on site, for fear of backlash. 

Since the pandemic, I have seen the number of people participating in outdoor recreation and particularly wildlife photography in the Bay Area grow tremendously, and it is creating stress for wildlife and people. Observing wildlife is joyous and exciting, so its popularity isn’t surprising. Wilderness and time with wildlife provide an opportunity to feel connected to something much larger than ourselves. And it is natural to want to share that joy. Compelling wildlife photos inspire others to love and protect species and wild places. A powerful image portraying an environmental issue can be a catalyst for significant change. And wildlife photographers are often activists in conservation issues, donating time, money, and images to protect species and places they treasure. But I’m struck by how tensions between people continue to ramp up in the field, as does the pressure on wildlife. 

As a photography community, we have the ability to improve the situation, if we make the collective effort to figure out how we share the space and time and account for differing needs of wildlife and people. I am in this mix too, as a naturalist and photographer/filmmaker, trying to figure out my impact on wildlife. I hope this essay is of service in this important conversation, offering questions we can ask ourselves and discuss as a group, then open it to the broader community.  


When charismatic and photographically desirable species like bald eagles, owls, foxes, and long-tailed weasels set up nests or dens in easily accessible locations, they attract crowds of photographers. This aggregation of photographers at wildlife “hot spots” is happening at a fevered pitch in the Bay Area. The pandemic, social media, camera technology, and habituated wildlife accustomed to extended exposure to people are all likely fueling the situation.  

The Bay Area has many wildlife photographers and the pandemic undoubtedly increased interest in this pursuit. It used to be that amateur wildlife photographers went out on weekends, but once “working from home” became the norm, things changed. Post-pandemic, crowds can appear seven days a week, as people increasingly have the flexibility to work from anywhere. I have seen photographers bring a laptop and cell phone to parks that have a cell signal, taking calls and emailing in between wildlife photo sessions. 

Social media helps instantly spread the word of wildlife sightings. Twenty years ago, few people, if any, in the South Bay would have known so quickly about an eagle nest built in Sonoma County. Social media, eBird, and iNaturalist have become research tools to find photography locations and subjects. Social media posts that include an image’s location and are posted in “real time” can create hot spots. In the San Francisco Bay Area, some nests and dens for desirable species are in well-known, recurring locations. Once the word is out that the animals are back each spring, people sometimes come out in droves. As many as 20 viewers at once, or more.

New camera technology, like high-end mirrorless cameras with eye autofocus and tracking features, makes it easier than ever to “nail the shot,” likely further boosting the pastime’s popularity. People are using cell phones for wildlife photos, too, whether as part of “selfie culture” or an attempt to replicate professional-quality images. Wildlife photos are often shot with long lenses, so it requires getting unreasonably near to the animal to try to achieve that kind of image with a cell phone.

The desire to get ever closer to wildlife further compounds these issues. Wildlife photographers can amass at locations where easily accessible wildlife is reported to be “tolerant,” meaning that an animal won’t flee at the sight of a human being or a car. Our suburbs swallow wildlife habitats, and even new trails in a park can put people in closer proximity to wildlife. Conversely, wildlife that is losing its preferred habitat is increasingly finding ways to survive in our midst. In those cases, some level of tolerance is unavoidable. And some researchers rely on habituation to study their subjects. But there are negative consequences to habituation. When wildlife loses fear of humans, it more frequently approaches people, vehicles, and dwellings—risking being fed, viewed as a nuisance, accidentally poisoned or shot, or euthanized to be tested for rabies, or hit by a car. Our time spent watching wildlife has the potential to cause harm to the wildlife, if we don’t observe with care and moderation.

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Baiting wildlife for photos is generally considered unethical, and in my experience only a small percentage of local photographers do it. But it happens. Local northern spotted owls have been baited; people with spotlights came out at night to see this sensitive species in one location last year. I’ve seen and also heard many stories of park-goers intentionally giving food to wildlife. A local resident who feeds feral cats at a South Bay golf course is also bringing meat for the foxes. Picnickers feed weasels watermelon while others bring them dog treats. Coyotes are fed near roads and in parking lots by hikers in the Marin Headlands. The list goes on and on. 


The harms caused by human presence vary by species, location, and circumstance. Feeding wildlife so that a creature then actively approaches humans is unquestionably harmful and leads to human-wildlife conflict and animal deaths. And wildlife seeking food near roads often dies from car strikes. The California Fish and Wildlife Journal devoted a special issue in 2020 to the subject, titled, “Effects of Non-consumptive Recreation on Wildlife in California.”

Nonconsumptive recreation includes hiking, biking, boating, wildlife viewing and photography, and much more. Among its effects, studies found: “[Bald] Eagles were most likely to flush when recreationists approached slowly or stopped to observe them … eagles did not resume eating for four hours after disturbance by walkers.” And research on mammals showed “the overall trend is sharply negative: as human activity increased, mammalian activity decreased, regardless of species [or] type of human activity.” The research concluded that “documented effects include detrimental changes to behavior, reproduction, growth, immune system function, levels of stress hormones, other physiological effects, and finally, [to] the survival of individual animals and persistence of wildlife populations and communities.”

Photographers visit these popular locations for different reasons—some to take a photo, see a species or the young of a species for the first time, and observe and learn about behavior. No one’s goal is more or less valid. But when people arrive expecting to easily achieve their goal, that outlook can rapidly shift to feelings of entitlement and resentment of other viewers. Tensions run particularly high when local “regulars” feel a need to protect wildlife from other photographers or hordes of visitors. And much of the animosity could be avoided if people treated both wildlife and other people in the area with respect and empathy.

The harm to photographers is often subtle—verbal run-ins, a moment with a creature or a photo ruined by someone’s lack of courtesy. (If you wouldn’t cut to the front of a line at a grocery store, why not show similar courtesy to photographers in the field, as well as empathy for wildlife?) Typically, joining a photographer without being waved in runs a high likelihood of interrupting wildlife behavior and may prompt an animal to flee, losing a meal if it is hunting. Photographers who prefer solitude may feel intruded on by uninvited onlookers or peers (and yes, if you are looking for solitude, probably best to avoid already crowded spots). While some enjoy the camaraderie and social aspect of the activity, most photographers I know would prefer to shoot alone, if possible.

All of this has generated heated discussion in the field, with tribes of adherents to differing philosophies, finger-pointing about whose fault it is that a location is crowded, or photographers gossiping about each other. 


What can parks and communities do to reduce negative impacts on visitors and wildlife? Some local parks have implemented programs to address this issue. To protect northern spotted owls, Marin County Parks has imposed temporary nighttime closures of certain trails, and wildlife team members monitor the owl populations. Marin County Parks collaborate with Marin Audubon to ensure docents are out during nesting season, educating people. Sonoma County Parks implemented a docent program this year on behalf of the long-tailed weasel and strategically placed large signs with tips for keeping weasels wild around the park. Point Reyes National Seashore has signs at trailheads, and volunteer docents to inform the public about best behavior around western snowy plovers, elephant seals, and other marine life.

Posting signs about coexistence with wildlife that advise a required distance from, and prohibitions against feeding, wildlife are helpful. But signs can only do so much. It could also be constructive for local parks, clubs, and organizations to host conversations about location-specific issues and gather input from the different people who visit.

In reality, most parks do not have the staffing or resources to coordinate volunteers to protect wildlife. Some hot spots recur year after year, but other times word gets out about a new site that’s only active for a matter of days or weeks. When there is no official park protection or wildlife is on private property, in my experience local residents and homeowners can feel compelled to try to protect the animals. The situation puts people between a rock and a hard place: Say nothing while poor behavior continues, or say something, which typically leads to a disagreement. All the while watching people get too close and cause visible distress, or perhaps even worse, bring food or photo props to the animals. 

What is the solution for individuals? Avoid those places? That’s not feasible for residents if it is their local park. Don’t travel to other counties to visit “popular” spots? That seems unnecessarily restrictive and exclusionary, particularly with socioeconomic considerations, as only locals can then see the animals at all. 

The North American Nature Photography Association has a statement on Ethical Field Practices, and if each of us followed its ethical and etiquette recommendations, that would go a long way toward better protecting wildlife and improving human interactions. Audubon also has a guide to ethical bird photography and videography. But this issue extends beyond photographers, so local community forums, media coverage, and public outreach are critical as well. 

Some questions to consider, when heading out for photography: What impact will my presence have on the animals I am photographing? How many other photographers are at the same location every day or every week? Am I familiar with signs of stress for this species, so I can leave if I see them? What impact will my presence have on photographers already present? What is a reasonable period of time to stay in this location? How often should I visit this location? Am I blocking the road, a trail, or the bike lane? Am I interfering with another photographer’s shot? Is there a maximum number of people I am comfortable with in a given location? Can we go into the field with consideration, kindness, and common courtesy as our goal? Can we discuss impact with an open mind? Lack of meaningful dialogue just reinforces a me-first culture, where an individual’s goal for a given day becomes more important, more valid, than anyone else’s goals or the long-term survival of an individual animal. As the Rolling Stones put it, “you can’t always get what you want.”

For me, wildlife photography is a solitary pursuit, a chance to be truly present in the moment, taking in not just the sights but also the sounds, smells, and textures of the natural world. For many photographers, time in wild places, sitting with wild animals, is an escape from the stress of everyday life. It is when I have processed the grief of losing a loved one. To protect wildlife and to minimize the chance of creating a hot spot, photographers could delay sharing images of nests, dens, and other sensitive sites for several months, and not post locations. I am mindful of cumulative human exposure for wildlife and adjust my time and presence accordingly. No one is perfect, and I have learned from my own mistakes and improved my practices. Now, if I drive to a nearby location that is increasingly popular and see three or more cars, I make a U-turn to go somewhere else. This provides me with a more intimate, personal experience in the wilderness, and it is less stressful for the wildlife I am hoping to observe and photograph.

USU’s Communitas Brings Artists, Designers, Scholars to Logan Campus for Fall 2023

USU’s Communitas Brings Artists, Designers, Scholars to Logan Campus for Fall 2023

Utah State University’s Communitas lecture series returns for the Fall 2023 semester with another batch of artists, designers and scholars whose work promotes diversity, equity and togetherness.

Art History Professor Laura Gelfand, series coordinator, says this semester’s lectures will start off strong with the “phenomenal” work of Sasha Su-Ling Welland, the Chair of Gender, Women & Sexuality Studies at the University of Washington.

“She’s doing this work on toxic waste grounds and artistic responses to that — which for me as someone who’s a native Utahn is really exciting, because I count as a down-winder, as do lots of people who are my age, from all of the testing in the West Desert,” Gelfand says.

Communitas is presented by the Department of Art + Design in the Caine College of the Arts. Lectures are free and open to the public but also offered to USU students for credit.

“Communitas has been one of the most unique and enriching courses that I have taken,” USU art history major Radeyah Kaplan said. “The speakers are always engaging, and the stories they tell still manage to be applicable to the lives of the modern art student. We’ve heard from a variety of perspectives, including a photographer who spoke of her battle with M.S., and an Irani artist who shared her struggles assimilating to America. I have left every seminar with a page or two full of invaluable advice.”

Each lecture will be from 5-6 p.m. in the Russell-Wanlass Performance Hall on USU’s Logan campus.

Sept. 21: Sasha Su-Ling Welland

Sasha Su-Ling Welland will present her current research, which focuses on the themes of embodied ecologies, nuclear colonialism, racial capitalism and “the Anthropocene production of everyday carcinogenic relationships” in her hometown of St. Louis.

Oct. 12: Ann Cunningham

Sculptor Ann Cunningham creates low-relief slate pictures dedicated to making information about the world more accessible to people who are blind or visually impaired.

Oct. 19: Arlene Goldbard

Arlene Goldbard is a visual artist and the author of In the Camp of Angels Freedom and The Culture of Possibility: Art, Artists & The Future. She focuses on the intersection of culture, politics and spirituality.

Oct. 26: Ala Hason

Ala Hason, office director of HKS Dubai, works with clients to discover ways that architecture can help them achieve their goals. He defines a successful project as one that is influenced by local context and heritage, and he brings a global perspective and expertise in urban design to his work.

Nov. 16: Brooks Oliver

Ceramic artist Brooks Oliver aims to reimagine and reinterpret the familiar functional vessel.

“My work inherently blurs the boundaries between craft, design, industry, and technology as I am inspired by the charged grey areas between these binaries,” Oliver says.

For more information on Communitas, visit the Caine College of the Arts website.

This Season’s Most Thrilling Museum Exhibitions Have a Common Subject: The Climate Crisis

This Season’s Most Thrilling Museum Exhibitions Have a Common Subject: The Climate Crisis
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Agnes Denes, Wheatfield—A Confrontation: Battery Park Landfill, Downtown Manhattan—Blue Sky, World Trade Center, 1982. Image courtesy of the artist, Leslie Tonkonow Artworks + Projects, and the Nasher Sculpture Center.

Amid a summer of scorching heat and ecological disruption, site-specific earthwork installations—some of the largest we’ve seen in decades—emerged in the Colorado desert and the Indian Himalayas.

But a key question remains: Can artwork that captures a planet in “incurable pain” actually make a difference? As it turns out, the answer is yes. A recent study found that people’s polarization around climate-change issues diminished after viewing climate-related art.

This fall, a slew of curators have put the subject center stage, turning to artists whose work is steeped in ancient Indigenous wisdom, ecofeminist perspectives, and decolonialism to help us grasp the scope of the crisis. Below, take a look at the way institutions are reevaluating patriarchal perspectives on the Land Art movement, erasing the boundaries between the human body and the landscape, and rekindling awareness of the women and Native people who have historically nurtured our terrain.

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Fernando Palma Rodriguez, Xi mo matlazacan ce cehce (Installation View), 2006. Image courtesy of the artist and Gaga.

Macuil Xochitl (5-flower)” by Fernando Palma Rodríguez
San Francisco Museum of Modern Art
September 23, 2023-January 28, 2024

Indigenous Mexican conceptual artist Fernando Palma Rodríguez draws on his training as a mechanical engineer to create a “mechatronic” installation at SFMOMA, complete with ladders, corn stalks, and robotic characters that call to mind an ancient Mesopotamian tale of creation. Uniting in a “mesmerizing dance,” this unusual assortment of quotidian objects will entrance exhibitiongoers with its movement, but it is the subtle commentary on the frailty of the planet that will linger in their minds. 

One work to look out for: Technically, the entire installation is just one work. But Palma Rodríguez’s creations are full of complexity and reward extended viewing. Take note of the intricacy of his structures, which blend mechanical engineering, electrical engineering, and computer science, as well as the simple juxtaposition of raw materials that bring them to life.

A fact to know before you go: Rodríguez hails from Milpa Alta, a rural part of Mexico City that helps supply clean water to the urban center. Conversations around water and land rights are integral to Palma Rodríguez’s practice.

What to read or watch if you loved the show: There’s no room for ghosts, a beautifully produced short film guiding viewers through the artist’s homeland, featuring introductions to Palma Rodríguez’s Indigenous culture, family, and studio by the artist himself.

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Lita Albuquerque, Spine of the Earth, 1980. Image courtesy of the artist and the Nasher Sculpture Center.

Groundswell: Women of Land Art”
The Nasher Sculpture Center, Dallas
September 23, 2023-January 7, 2024

Putting Land Art heavyweights like Robert Smithson and Michael Heizer to the side, this show places the spotlight on their lesser-known but equally accomplished female counterparts, including Beverly Buchanan and Patricia Johanson. The overdue exhibition expands what it sees as “reductive” narratives around this often ephemeral form of artmaking.

One work to look out for: Stream Trace: Dallas Branch Crossing by American artist and designer Mary Miss traces a hidden stream that runs beneath the museum’s grounds. Tall sculptural X shapes weave across green gardens, inviting visitors to imagine the untouched natural landscape of generations past.

A fact to know before you go: A jam-packed event calendar of tours, symposia, workshops, film screenings, and walking tours accompanies the exhibition. Align your visit with one of the Nasher’s programs for the full “Groundswell” experience. 

What to read or watch if you loved the show: In addition to the heavily researched exhibition catalog, read Ana Mendieta: La tierra habla (The Earth Speaks), a publication from Galerie Lelong & Co. showcasing the earthworks the artist made in Cuba, where she returned for several visits after two decades in exile.

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Minerva Cuevas, Horizon II, 2016. Image courtesy of the artist, kurimanzutto, and the Contemporary Austin.

This Land
The Contemporary Austin
September 28, 2023-January 28, 2024

From a tapestry by Vivian Caccuri chronicling colonialism through the lens of a mosquito to Danielle Dean’s video installation, Amazon, which links commercial land use to the unjust treatment of minority groups, “This Land” brings together incisive art that condemns the colonial and capitalist frameworks that dominate political decision-making today.

One work to look out for: On Oct. 13, Pulitzer Prize-winning composer, performer, and artist Raven Chacon, of the Navajo Nation, will present Tremble Staves, a site-specific performance contending with water scarcity, at the museum’s Laguna Gloria location on the banks of the Colorado River.

A fact to know before you go: While traversing the Rio Grande for Crossing of the Rio Bravo, 2010, conceptual artist Minerva Cuevas realized just how different the reality of the Chihuahuan Desert region, which spans the Mexico and U.S. borders, is from the media’s depiction of it. “Not witnessing anything connected to that kind of mediatic violence, it’s the first liberation,” the artist told Smarthistory earlier this year. “You realize that what is intimidating is the desert itself.”

What to read or watch if you loved the show: The book Migration Stories, a compendium of oral histories gathered by San Antonio-based artist Mark Menjívar, who is co-facilitating a workshop tied to the exhibition.

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Judy Chicago, Immolation from Women and Smoke (Fireworks Performance), 1972. Image courtesy of the artist, Through the Flower Archives, Salon 94, Barbican, and Jessica Silverman.

RE/SISTERS: A Lens on Gender and Ecology
Barbican, London
October 5, 2023-January 14, 2024 

The fearless artists included in this sweeping show—Judy Chicago, Laura Aguilar, and Fina Miralles among them—have draped their nude bodies over jagged rocks, covered themselves head to foot in straw, and drawn attention to the “masculine gesture of knocking down trees and digging holes” by “feminizing” the air with puffs of colorful mist. The exhibition seeks to illuminate a sad truth: that the degradation of our planet is inextricably tied to women’s suffering.

One work to look out for: Pamela Singh’s Chipko Tree Huggers of the Himalayas #4, 1994, a striking photo of Chipko (meaning “hug” in Hindi) activists who have fought against deforestation in the Indian Himalayas through the silent but powerful act of tree-hugging.

A fact to know before you go: Among the themes explored in the exhibition is hydrofeminism, “a posthuman feminist phenomenology” coined by gender studies scholar Astrida Neimanis. At its core is the notion that we are all interconnected by the water running through and around us.

What to read or watch if you loved the show: For a deep dive into the indelible oeuvre of the late Chicana artist Laura Aguilar, watch this presentation on her life and work assembled by the Laura Aguilar Trust.

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Emilija Škarnulytė, Sunken Cities (Video Still), 2021. Image courtesy of the artist and Mori Art Museum.

Our Ecology: Toward a Planetary Living
The Mori Art Museum, Tokyo
October 18, 2023-March 31, 2024

Separated into four distinct “chapters,” “Our Ecology” features an impressive roster of 35 artists from 16 countries making work in response to the environmental crisis. In “Return to Earth – Art & Ecology in Japan, 1950s-1980s,” Japanese artists grapple with the far-reaching effects of pollution and radioactivity stemming from the bombings of Hiroshima and Nagasaki.

One work to look out for: Japanese artist Akane Saijo’s Orchard, 2022, a ceramic vessel that blurs the lines between a musical instrument, an amorphous organism, and an ancient tree trunk.

A fact to know before you go: In Muscle Memory (7 Tons), 2022, sculptor Nina Canell covers the gallery floor with seashells to call attention to their commercial use in the making of concrete. “Our built environment is an acceleration of material stress that is difficult to grasp,” the artist said in a statement.

What to read or watch if you loved the show: Art and Climate Change (World of Art) by curators and art historians Maja and Reuben Fowkes, a timely survey of ecologically conscious art.

Artists Drake Carr and Catherine Mulligan Dissect the Post-Opening Comedown

Artists Drake Carr and Catherine Mulligan Dissect the Post-Opening Comedown
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Catherine Mulligan, Bridge and Tunnel, 2023. Photography by Jason Mandella. Image courtesy of the artist and Tara Downs.

It’s the Friday after Fashion Week, and New York is coming up for air. Over Zoom, Catherine Mulligan and Drake Carr are unpacking the projects that have punctuated their first weeks of fall. Mulligan, a New Jersey-born and Brooklyn-based painter, opened a solo show at Tara Downs. Entitled “Bad Girls Club,” the works on view dig at the gravity of contemporary excess and its aesthetic consequences. Carr, whose exhibition “Walk-ins” filled New York Life Gallery with downtown’s demimonde this winter, is recovering from the chaos of the Armory Show. In a presentation by Artists Space, the Michigan native put on a lively drawing en direct performance, bringing his practice of “house call” portrait commissions to the sterile Javits Center.

Although they’ve never met officially, the pair both navigate the city’s late-millennial creative scene, what would have once been called a counterculture. As Mulligan points out in the conversation below, the archetypes they depict in their work are “two sides of this nightlife coin.” Carr’s sleek characters embody the pre-going out rush, the photo shoot where everyone is feeling themselves and the outfits they pulled. Meanwhile, Mulligan’s subjects, with their Cindy Sherman meets Anna Nicole Smith mugs and skeletal yet turgescent figures, stand for a night’s eclipse—the hangover headache, the lost wallet, and the patina of unbrushed teeth. Here, the artists shed light on their tendencies as well as their insecurities.

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Drake Carr, Man in Pink Shirt and Gay Man in Tailcoat, 2023, in ”Formal Occasion” at Happyfun Hideaway. Image courtesy of the artist.

Catherine Mulligan: I saw your work at the bar [Happyfun Hideaway] a while back. I liked seeing it in that setting.

Drake Carr: Me too! I just did a booth at the Armory Show, where I was doing live drawings, but I also had a few cut-out paintings similar to the ones at Happyfun Hideaway. The best thing that I heard was someone being like, “Oh, shit, those are the ones at Happyfun.” It makes me feel the most proud that it’s part of this shitty bar.

Mulligan: How does it feel changing the context of the work from a bar to a gallery or an art fair?

Carr: I don’t feel weird about taking it out of the bar and putting it there. I’m happy for it to just exist at the bar, but I also have a fantasy of maybe recreating the bar somewhere. I really like how the paintings get fucked up and scratched and gum stuck to them and shoeprints and things like that.

Before I went to your show [at Tara Downs] yesterday, I had a doctor’s appointment two blocks away. I was in the waiting room which was all gray and there was this woman blasting reality TV from her phone speaker and then a guy doing construction right outside the window. Somehow it was a nice prelude to seeing your show—this metal, the gray, the reality TV blasting in a really grating way. Because one thing I love about your paintings is how they look like they survived something. I can imagine a fantasy of these portraits being in one of your mansions and them being demolished and forgotten.

Catherine Mulligan, Las Vegas Mansion, 2023. Photography by Jason Mandella. Image courtesy of the artist and Tara Downs.

Mulligan: That part is actually really important to me. I think about image mediation and degradation a lot. Kind of like you being at the doctor’s office waiting room, there’s all these textures that color how you see things. The paintings are images, but they’re also objects.

Carr: I love a weathered object. It’s not really a new thing, but wearing raggedy clothing and shirts that are barely held together is certainly a trend. Maybe since everything is mass-produced, it’s nice when you see evidence of something existing for a really long time.

Mulligan: Yeah, I’m really drawn to ruins and ruined things. In the Renaissance, they would go paint the ruins of Rome. It’s just something that’s in us.

Carr: I don’t necessarily think about ancient relics, but I do think about gay bars that don’t exist anymore. A lot of the gay bars that still are around aren’t lived in—everything gets renovated in a really fake, neon way.

Mulligan: What drew me to your work is that it really does look like it would be on a flyer for a gay club or something. It’s graphic, but it’s also formally tight. I see similarity with our approach to the figure that’s vernacular. They are two sides of this nightlife coin—one is a really fun and glamorous euphoric space and one is the comedown.

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Portrait of Catherine Mulligan by Benjamin Taylor. Image courtesy of the artist and Tara Downs.

Carr: When I went to the gallery yesterday, I was the only one there and Tara [Downs] gave me a walkthrough. I told her I was wondering what the similarities were between our work. She said it was an acidic tendency toward the subject. If I think about “acidic” in your paintings, I think of the actual chemical properties of acid degrading or destroying. My insecurity about my paintings is that I veer toward earnestness when I’m thinking about friendship or portraiture. But other times I do feel that she’s kind of right?

When I’m making a big cutout painting or doing a gay bar collage, I’m thinking about these gay or gay-adjacent characters because I bartend part-time at Happyfun Hideaway, and I observe a lot of people, and people can be annoying. The music is too loud, the speakers are blown out, this queen thinks she deserves a discount… It’s not coming from a mean place, but there are grating personalities, and you can’t help but find it beautiful and entertaining.

Mulligan: With both of our work, there’s something with the scale and intensity where it can never really just be making fun of something. You’re very invested in it. There’s empathy there.

Portrait of Drake Carr. Image courtesy of the artist.

Carr: When people talk about your paintings, do you feel like they get it right? Are there certain things that are said that you’re like, “OK, I’m hearing this again, but it’s not really what I was going for?”

Mulligan: I’m kind of pretentious about it. My work is about death, and it’s eternal. People might be thinking of a pop culture reference point, which is not not there, like, I want them to also relate to a collective memory. But there’s a gravitas that I want people to feel in their gut, and I don’t know if that happens based on the reactions I get.

Carr: When people talk about my work, they are usually like, “It’s so ‘80s,” and I totally get it. But I’m not actually trying to talk about the ‘80s, really. Also, being a gay guy and drawing gay drawings, it’s like gay ‘80s equals AIDS. People get stuck at the doorway and then they don’t go further into it, and maybe that’s my fault. I try to not get too hung up on it. What can you do?

Mulligan: Do you think of the feeling of your work as being a kind of nightlife euphoria? I feel like there’s a strong glamor to them.

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Drake Carr, Man in Purple, 2022. Image courtesy of the artist.

Carr: I’m sometimes afraid to lean into ugliness, so I go for hyper-stylized works. I like it best when it looks polished but there’s a kind of sinister anxiety beneath. I will say, when I draw people’s portraits, I want them to look and feel beautiful. I sometimes wish I was the type that didn’t give a fuck, but I don’t want someone to look at the portrait that they sat hours for and not be happy with it.

Mulligan: I don’t think there’s anything wrong with that. I mean, look at John Singer Sargent or something. It seems like a great world to live in … I had a show at M+B in Los Angeles two years ago and I thought, Oh, wow, these paintings are so California. And they were just like, “These are so New York.” Do you think about New York with your work?

Carr: Almost to my detriment. I love the mythology and the romantic story of it. I’m obsessed with Andy Warhol. Not really his art but reading about him and the mythology around him. When I’m doing portraits of people, I’m thinking about this social circle. Some of these people I don’t really know but I draw them, so it makes it seem like we’re friends and it benefits us mutually. Commission-based artwork is looked down upon in some ways, but I like working in this commercial way sometimes … What about the future? Do you feel postpartum after a show?

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Catherine Mulligan, Ass 2, 2023. Photography by Jason Mandella. Image courtesy of the artist and Tara Downs.

Mulligan: I feel sort of crazy. I worked on it for a year and didn’t really show anybody and then suddenly I’m showing everybody. I’m still not really used to that cycle. It’s like the lights being turned on after you’ve been having nightmares.

Carr: I felt pretty depressed after the Armory. It was something I thought about every single day for months, and I wanted it to be so perfect. My mom came and I collaborated with her and there was so much energy, and then your stuff gets dropped off and you’re just standing in your studio with these boxes. An art fair can be a scary place as an artist because you’re reminded of how one of many you are. Artists Space was amazing to work with—it’s just the nature of an art fair that you are a part of this machine. I tried to find a way to work that felt funny and unusual and satisfying to me, and I think I did. But at the end of the day, you can’t really escape that you are part of the system. You just have to find a way to get something out of it. It’s a very conflicting feeling. Do you ever, right before hanging a show, have like a feeling of, “Oh, fuck, I just made the worst thing ever?”

Mulligan: Every other day. I went back and forth between being really proud of it and being really nauseated looking at it. I feel like the weird stuff is worth doing even if I don’t have that certainty just because it’s a thing that doesn’t already exist in the world in some form.

Cecily Brown, John Currin, and More Star Artists Reinvent the Card Play Genre in a New Show

Cecily Brown, John Currin, and More Star Artists Reinvent the Card Play Genre in a New Show
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Images from “Games, Gamblers and Cartomancers: The New Cardsharps” at the Vernon House. All photography by Tom Powel and courtesy of the Newport Restoration Foundation.

If you stand in just the right spot at the Kimbell Art Museum in Fort Worth, you can see two of art history’s most famous cheating scenes at the same time: Caravaggio’s The Cardsharps, 1595, and Georges de La Tour’s The Cheat with the Ace of Clubs, 1630-34. Both images let us in on the game by simultaneously exposing the cardsharp’s scheme and the mark’s innocence. We immediately understand more than the players do. We see the mechanics of good and evil set in motion by the omnipotent artist who casts these roles.

More than 200 years later, Paul Cézanne reapproached the popular genre of card play with less cynicism and ego. In a now-famous series, Cézanne depicted laborers gathered in sober and intimate concentration, making the case for cards as a rare bastion of communal leisure rather than a bourgeois-coded space of liars, losers, nefarious men, and fallen women. In doing so, Cézanne repositioned art as well. Painting was no longer a place to work out power dynamics or push the morality of the elite; it was an earnest site of collective pleasure, personal meditation, and pleasing, ready-made compositions.

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Leaping forward more than a century, I found myself amongst more than a dozen new interpretations of the motif at curators Alison M. Gingeras and Dodie Kazanjian’s “Games, Gamblers and Cartomancers: The New Cardsharps,” a group show at the Newport Restoration Foundation’s Vernon House, a newly public historic home in Newport, Rhode Island.

Perhaps emboldened by the home’s 300-year-old bones, Gingeras and Kazanijan—along with an impressive cadre of artists including Francesco Clemente, Karen KilimnikRob Pruitt, and Sanya Kantarovsky—invite us to reconsider the long-standing relationship between gaming and art. What I adored about the exhibition’s premise was that it was not based on the artists’ shared biographies, media, or interests. Instead, it started with some old-fashioned accusations. Questions like, “Are artists really liars, cheaters, and thieves?” and “Is genre a dead way of looking at painting?” Better still, the answers weren’t no. It’s complicated.

John Currin, the reigning king of genre painting, was happy to have a curatorial prompt. “All I want to do in this life is paint. My biggest anxiety, like most artists, is that I don’t have any ideas,” says Currin. “All I can do is have ideas about the way things ought to look, and that’s why I like genre—because the idea’s been farted up a hundred years ago, so you can just go into painting it, and then the idea will sort of appear halfway through the process like this one did.”

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Currin’s contribution to the exhibition is a small painting depicting a gaggle of weather witches with their crotches out and cards held close to their chests. It hangs in one of the house’s front salons, where a Hieronymus Bosch-like mural of floral tendrils has been restored after being whitewashed for its penial-shaped greenery. “What I liked about the card player thing is it’s a super uncool genre in today’s context. No one is doing it,” continues Currin. “While at the same time, looking down at your hand in absorption is weirdly pertinent. I’m sure there’ll be millions of images created of people looking at their phones before they pass a law to implant them surgically.”

The act of looking down at one’s cards was also on the mind of Cecily Brown, whose contribution was a vitrine of double-images inspired by pornographic playing cards she found in the 1960s cult periodical, Eros. “I have this kind of dumb fascination with the reversed image and the upside down because it reminds me of what it’s like to paint,” says Brown. “When you are trying to do a nose, you don’t think to yourself, Okay, it is time to do the nose, because then all your ideas about what a nose looks like come in. You have to just try and look at it in this free way, as a form, as something you haven’t seen before. So if you copy something upside down, you get away from that trying. You see it in a fresh and abstract way.” 

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Brown’s way of describing double imagery echoed through my conversations with participants like Hadi Fallahpisheh, who told me it was the backwardness of the premise that ultimately set his imagination loose. “The word cardsharps makes me think of someone who knows the rules so well and has the skills so much under their control that they are able to break them,” says Fallahpisheh. “Could be artists, could be gamblers.” Rob Pruitt blurred the line even further. The word cardsharp, he says, brings to mind “a skillful cheater, which is almost like being an artist.”

No one went as far as admitting to cheating on the record, but Tina Barney did say she used to dabble in bridge, an experience that came in handy when producing a new series of photographs and one tantalizing video centered on the manicured hands of Happy van Beuren, a Rhode Island Campbell Soup heiress with a famous weekly game. Asked what other games she favors, Barney answers in her signature biting wit. “I don’t play any games anymore but I played Canasta and Backgammon years ago,” she says. “I’m quite uncompetitive. My only goal, if I play, is to play well enough to be asked again.” If it were me, I’d ask them all back for another round.

“Games, Gamblers and Cartomancers: The New Cardsharps” is on view through October 1, 2023 at The Vernon House in Newport, Rhode Island.

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Mālama Wao Akua art exhibition celebrates the native species of Maui Nui

Mālama Wao Akua art exhibition celebrates the native species of Maui Nui

By providing the public with a creative and intimate way of interacting with Maui’s native species, artists help spark conservation and inspire care for the exceptional environments surrounding us.

MAKAWAO — Hui No’eau Visual Arts Center in collaboration with East Maui Watershed Partnership (EMWP) present the 19th annual Mālama Wao Akua – a juried art exhibition celebrating the native species of Maui Nui.

This special exhibition will be on display in the hui’s gallery space now through Nov. 3. The gallery is open Tuesday to Saturday from 9 a.m. to 4 p.m. with free admission.

This collaborative exhibition aims to raise awareness about protecting our islands’ unique ecosystems and species. The Hui and EMWP believe artists have a powerful and vital role to play in our local conservation efforts.

This year’s jurors were Kirk Kurokawa, visual artist; and Dr. Scott Fisher, Director of ʻĀina Stewardship at Hawaiian Islands Land Trust, who selected works among 254 entries from elementary school, middle school, high school and adult divisions.

A total of 84 Maui artists are represented in the exhibition, all highlighting and bringing awareness to the native plant and animal species of Maui Nui (Maui, Lana’i, Moloka’i, Kaho’olawe).

The community is invited to learn more about Maui’s conservation efforts from leading experts during the exhibition’s “Talk Story” Thursdays. Talks are free, open to the public, and will take place on the following dates:

– Sept. 21 at 5 p.m.: Zach Pezzillo, Technician for Maui Nui Plant Extinction Prevention Program;

– Oct. 12 at 5 p.m.: Michael Walker – State Fire Protection Forester, DLNR/DOFAW;

– Oct. 19 at 5 p.m.: Keahi Bustamente, Maui Nui Program Coordinator for Hawaiʻi Invertebrate Program, DLNR/DOFAW;

– Nov. 2 at 5 p.m.: Dr. Arthur Medeiros, Program Manager for Auwahi Forest Restoration Project.

Additionally, each Friday throughout the exhibition from 10 a.m. to noon, a conservation gallery docent will be on hand to provide an enhanced gallery viewing experience. Visit huinoeau.com or malamawaoakua.org to learn more about exhibition-related events.

Support for the exhibition is provided by Hawai’i Tourism Authority through the Community Enrichment Program.

For more information about the exhibition, contact Hui No’eau Exhibitions Manager Josephine Bergill-Gentile at josephine@huinoeau.com or (808) 572-6560, extension 23.

Contact Allison Borell at East Maui Watershed Partnership for information about community and school programs, or for information about the watershed, at pr@eastmauiwatershed.org or (808) 268-1475.

Cody Cobb dovetails solitude with nature in his landscape photography

Cody Cobb dovetails solitude with nature in his landscape photography

When intentional isolation serves as a conduit for a profound connection, enabling a creative mind to keenly observe not only the external grandeur of untamed landscapes but also the inner journey of solitude, it gives rise to Cody Cobb’s photography. Cobb is a photographer whose lens is firmly focused on the American West. His photographic mission is to capture fleeting moments of tranquillity amidst the wild tumult of nature. By meticulously crafting the interplay of light and geometry, Cobb conjures an enigmatic sense of order from the wilderness. His photographs are visual dialogues that aim to encapsulate the intricate dance between the observer and the observed.

Cobb’s photography stands out as a testament to the power of simplicity and contemplation. His work reminds us of the importance of reconnecting with nature, finding solace in its grandeur, and preserving the fragile landscapes that inspired his art. Through his lens, one is invited to explore the quiet corners of our planet, reflect on our place within it, and appreciate the profound beauty that surrounds us. Cobb’s photography is a visual poem that inspires and enchants, a testament to the enduring allure of the natural world.


Devour, 2021 | Cody Cobb | STIRworld
Devour, 2021 Image: Cody Cobb

In an interview with STIR, Cobb walks us through the intricate relationship between nature and solitude to discuss how both feed into his work, saying, “An important part of my process is allowing photography to be secondary to the experience of being alone in these enormous places for days, sometimes even weeks at a time.” He admits that when he is entirely fixated on taking photos, he starts to lose awareness of the world around him. “I never plan to set out with a photograph in mind; I want to allow myself to be surprised by what I find in these places. When I am allowed to exist in that state of uninterrupted observation, it feels as if the boundary between the outside world and myself disappears,” explains Cobb.


Depths, 2023 | Cody Cobb | STIRworld
Depths, 2023 Image: Cody Cobb

To translate this idea of solitude into the photograph, it is entirely dependent on being in the right place at the right time, catching ephemeral moments when light and shadow happen to align perfectly for just a few minutes or even seconds. For instance, in the work Blueshift, the swathes of midnight blue and play of black and white, with a full moon at the centre, lend a captivating composition. The moon, with its silvery light, bathes the landscape in a gentle radiance, creating dramatic contrasts and evoking a sense of mystery. Cobb is mindful of managing exposure and composition, which becomes crucial in such works, as the moon’s brightness can overpower the delicate nuances of the night.

Over the years, he has become a nocturnal photographer who uses artificial light as a way of controlling the scenes he tries to create. Working in darkness has given him the ability to experiment more and experience an even deeper sense of isolation in remote places. Therefore, it would not be an exaggeration to say that his work transcends traditional boundaries, inviting viewers on a profound journey through nature’s most sublime moments. With a distinct and evocative style, Cobb has created a body of work that resonates with those who seek solace and wonder in the natural world.


Noumenon, 2021 | Cody Cobb | STIRworld
Noumenon, 2021 Image: Cody Cobb

Cobb’s work is characterised by a sense of quiet introspection. His images draw viewers into a meditative state, inviting them to contemplate the vastness and timelessness of the natural world. Whether it’s a windswept desert dune, a misty forest, or a rugged coastline, his photographs evoke a sense of reverence for the Earth’s majesty. One such work is an untitled photograph with a solitary figure standing atop a rocky precipice. An immediate comparison to Wanderer above the Sea of Fog by the German Romanticist artist Caspar David Friedrich cannot go unnoticed. This symbolises the human quest for self-discovery and the unknown, while the majestic mountains in the distance underline the sublime power of nature. The meticulous attention to detail and mastery of light and shadow create an evocative, awe-inspiring atmosphere, making the painting a timeless representation of the human self, alone in the vastness of the landscape.


Blueshift 10, 2019 | Cody Cobb | STIRworld
Blueshift 10, 2019 Image: Cody Cobb

The photograph Devour unveils a concealed radiance within the American West’s untamed landscapes. The play of blue light with the red leaves strewn on the ground is an uncanny illumination that bespeaks an otherworldly spectacle. The interplay of these two contrasting colours creates a surreal and cinematic atmosphere in the photograph. As someone whose interest lies at the threshold between nature and humanity, Cobb’s landscape photography allows him to let the external world become entangled with the internal world. “My photos show the Earth as it could have existed aeons ago or as it could be imagined in an alternate reality, but humanity is still inherent in the work because of my own interactions, influences and observations. I want to make work without people that is still able to invoke some sort of deeply human emotion for the viewer,” concludes Cobb.

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Cody Cobb’s journey through American West Video: Cody Cobb

Tamil Nadu: The Indian men who photographed dead bodies

Tamil Nadu: The Indian men who photographed dead bodies
Richard KennedyRichard Kennedy

Warning: This story contains images and descriptions of dead bodies

Ravindran was 14 years old when his father Srinivasan, who ran a photography studio, sent him on an assignment.

“My job was to put a dead body on a chair and make it sit straight,” says Ravindran about his first day at work in 1972.

“I then had to lift its eyelids so the photographer could take a picture.”

Richard Kennedy was just nine when he had a similarly unnerving experience. He was asked to hold up a white cloth as a backdrop behind a chair on which a corpse was seated.

“I was scared and shaking. That night, I couldn’t sleep at all,” he told the BBC. “For many nights, I had a recurring nightmare in which the dead person appeared. It was dreadful.”

Both men became photographers because their fathers owned photo studios. Between them, they have taken photos of more than 1,000 dead people.

They are among a dwindling number of photographers who once specialised in taking photos of the dead in the southern Indian state of Tamil Nadu. Until a few decades ago, many of its communities believed that being photographed would shorten your lifespan – so many people had their first photo taken only after they died.

The two men spoke to the BBC about their unusual, unsettling work, which was a well-paying occupation in the 1970s and 1980s.

Ravindran with his dad

Ravindran

Ravindran, who uses only one name, says that as a teenager he found the job unpleasant – but he wanted to drop out of school and this was a good excuse.

“After a few months of training, I went alone to take photos of dead people,” he said.

He gradually developed his own techniques – such as propping up a corpse’s head with a pillow, adjusting clothes if needed and changing the background.

“I battled my fear and started liking my job. I made dead bodies look good and real in photos.”

Richard Kennedy would accompany his father to work in the Yercaud hills, about 350km (about 217 miles) west of Tamil Nadu’s capital, Chennai.

His most difficult experience involved photographing a dead newborn baby.

”The parents were devastated. The mother was crying inconsolably.”

But after he arrived with his camera, the mother bathed and dressed the baby in a new gown and applied some make-up.

“The baby looked like a doll,” he remembers. “The mother placed the baby on her lap and I took the photo. It looked like the baby was sleeping.

“That was very emotional.”

Relatives surrounding a body kept in a casket

Richard Kennedy

They also photographed other ceremonies like washing the body and decorating it with flowers. While some families were happy with one or two photos, others were more demanding.

“I even went to a burial ground and photographed the moment when the body was being placed in the grave,” recalls Ravindran.

They worked on tight deadlines, sometimes developing and printing photos overnight if grieving families asked for a framed photograph of the dead for mourning rituals the next day.

Both Ravindran and Richard used relatively unsophisticated cameras which took black-and-white photos.

Their customers were mostly Hindus and Christians. Some of them still keep the photos of their dead relatives in their prayer rooms.

Relatives surrounding a body

Richard Kennedy

Richard also worked for the police department, where he took pictures of unnatural deaths – victims of crimes, suicides and road accidents – where the bodies were often badly mutilated.

“It was very disturbing. Sometimes I couldn’t eat or sleep.”

His photos were used as evidence in court and helped families get compensation.

The photographers could charge double their usual fee to take pictures of dead bodies and also got generous tips from relatives. But there was considerable stigma associated with their macabre line of work.

“Many people were reluctant to hire me for any other job,” Richard says.

Ravindran’s Hindu family treats places associated with death as impure, so he had to undergo a mandatory cleansing before entering his home or studio.

“I needed to take a bath every time. My dad would even sprinkle some water over my camera before taking it inside the studio.”

A man looking at the dead body of a woman

Heritage Art/Getty Images

The practice of taking photos after death used to be prevalent in many countries. In the mid-19th Century, many grief-stricken families posed with their dead children and other relatives.

Taking a picture of a dead body was a way for families to remember their loved ones at a time when photos were expensive and many people didn’t have any images of themselves.

In the US, the photos were often taken inside houses with the dead body placed over a block of ice. Death portraiture was also popular in Victorian Britain.

But the practice faded away in many parts of the world in the 20th Century – perhaps as healthcare improved life expectancy – although it lasted longer in Tamil Nadu and other Indian states such as West Bengal and Odisha (Orissa) as well as in the holy city of Varanasi.

Ravindran with a camera in his hand

Ravindran

Richard sees these images as a logical extension of portraiture, which was once popular among the rich.

“Before the advent of photography, big landlords used to commission artists to paint their portraits.

“Photography was an extension of that practice intended to preserve the memory. Only the rich had enough money to commission a portrait, but even poor people could afford a photograph.”

But in the late 1980s, cheaper, easy-to-use cameras flooded the market and people lost their fear of being photographed.

As demand for his services fell, Richard switched to covering church events and festivals.

Ravindran concentrated on school events and public programmes. He eventually became a wedding photographer.

Now in his sixties, he is thankful to the dead who helped him learn the trade and overcome his fear of death. But he is clear about one thing.

“I don’t want anyone to take a photo of me after my death,” he says.

Unlike Ravindran, Richard, now 54, still keeps a huge collection of photos of the dead, including family members.

“Our family always preserved the photos of our ancestors. I told my youngest son he should take a photo after my death and that it should be part of the family heritage.”

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