I was planning to meet Chenbl later yesterday at Jiantan, so instead of getting my usual salmon bento to take back to the Water Curtain Cave for consumption, I had a pleasant sandwich/coffee/carrot cake combo at the Metro Cafe on Chongqing South Road. As it does just about every day in summer, the weather went from bright sun to threatening skies during the course of my meal, so I went back to my office to get an umbrella, planning to take the subway up to Jiantan to have a look around before meeting up with Chenbl after he got off work.

The sound of singing that was entirely too awful to be a recording, however, drew me to the square in front of Zhongshan Hall, where a large group of mostly elderly people huddled under tents as rain began to pelt down. Most of them were wearing vests sporting various military-themed logos, and they seemed to all know each other. The songs being sung were old-timey patriotic/nationalist songs (plus the first part of Frank Sinatra’s “My Way” with the phrase “the final curtain” replaced by “the final battle”(!), and even more disturbing: Engelbert Humperdinck’s “Please Release Me”); the KMT was in heavy presence, as were various police officers, obviously armed, with one sporting a clump of white zip ties on her belt. I didn’t know what they were expecting; there were no counter protesters and hardly any media around.

They held a ceremony consisting of people lining up to lay yellow flowers on the “Monument to the Victory of the Anti-Japanese War and the Restoration of Taiwan” plaque opposite the hall. Several speeches were made conveying the disturbing message that the “real enemy” was the DPP, not the CCP. A Buddhist monk spoke, as well as various KMT officials. I walked around the edges of the crowd, taking a few photos but not daring to get too close as entirely too many of the old people were maskless and sitting clumped together under the tents. A few of them gave me some strange looks but mostly I was left alone as they probably assumed I was just some random tourist. It all felt a little sad and desperate, the last gasps of a disappearing world. But it would be dangerous to discount this demographic; although they are diminishing in numbers, especially due to covid, they still wield substantial financial and political power.

“Are you a photographer?” an unmasked Asian American man who looked to be in his 40’s asked me. As always, I didn’t know how to answer that question, but he wasn’t concerned with my lack of a definitive answer. He was, he said, a YouTuber, and a quite well known one at that, focusing on political analysis of both the U.S. and Taiwan. I didn’t contribute much to the conversation, mostly listening and nodding at his rather, uh…unconventional views. He stressed, with no prompting, that he wasn’t a fan of Trump, though I hadn’t asked or even mentioned Trump. That always strikes me as odd. But when he was talking about the “mystery” of Republicans gaining ground in Florida, I couldn’t help but ask if perhaps DeSantis’ agenda had been having an effect. “Who?” he asked, puzzled.

“Ron DeSantis?”

“I don’t know who that is.”

“The governor of Florida,”

“Oh, I don’t know who any of those people are,” he said, dismissing such knowledge as unimportant. The real issue, he said, was the DPP stuffing ballot boxes. I asked if he had participated in the voting process here, but again, no, he wasn’t a citizen; his source was…and you might want to sit down for this…a mysterious friend with connections to U.S. intelligence. I only hope I haven’t said too much.

The sun had come out again at this point, and Chenbl said he was on his way, so I caught the subway up to Jiantan. While Chenbl got his hair cut, I walked over to the river and spotted a nice puddle that would surely, I judged from the top of the flood wall, reflect the sunset and skyline. As I approached, another man approached from the opposite direction, a large DSLR around his neck. Surely he will see that reflection, I thought, so I adjusted my path to let him approach it first, but he didn’t. When I crouched down to get my shot, however, I heard the clack of his shutter and looked up to see him photographing me. So if you see a photograph of me crouching by a puddle, 1) this is probably what I was doing, and 2) this is not a rare thing for me. My fellow BME member Don Hudson always points this out, and I am not ashamed of my inability to resist the attraction of a reflective surface. I’ve been doing this shit since the Mirror Project of yore and even before, and I don’t plan on stopping.

ego

/ˈiːɡəʊ,ˈɛːɡəʊ/

noun

1. a person's sense of self-esteem or self-importance.

Numerous discussions of the practice have been popping up on social media platforms such as Twitter, where one can come across diatribes centered around the evils of what is being called ‘toxic’ street photography; the practice of Bruce Gilden, described as running around rudely violating the personal space and ‘rights’ of hapless pedestrians with his closely held flash and brusque New York attitude, is often brought up as an example. Garry Winogrand is also criticized for his admittedly questionable “Women are Beautiful” work. Many speakers state the remedy to this state of affairs can only be first engaging with one’s subjects before any photography can take place, which would seem to negate the possibility of truly candid photography unless a great deal of time is spent becoming familiar with all involved, at which point it would then become pure documentary work. The work these critics point to as “ethical street photography”, and in many cases the work they themselves produce, is however more akin to staged portraiture, often photos of people standing on a street, staring blankly at the camera, many of them posing.

While some of this kind of photography can be interesting, much of it seems to be more about satisfying the photographer’s ego than the people being photographed. And the photographers themselves, satisfied that they got the shots they had planned, don’t even seem to be aware of nor care about this limitation, let alone the degree to which they have inserted themselves into the work at the expense of their subjects.

Of course, all photography is about the photographer to some extent. But in the course of such an interaction between photographer and photographed, the demand placed upon the subject to react to the photographer’s presence according to whatever social contract applies removes that subject from their original purpose and authentic emotional state. It wrests their attention to the lens and the performative act of ‘being photographed.’ When viewing such work, I can’t help but wonder what the photographer interrupted, what these people had been doing, what they’d been thinking before the photographer called their attention to them: “Hey can I take your picture? Could you stand there? That’s it.” The insistence that a subject acknowledges the photographer’s presence and purpose, then acquiesces to their requests – rather than making a photograph respectfully and without intruding – could almost be bordering on narcissistic.

On the other side of this debate, of course, you have what I’d refer to as the “street bros”, who are quite vocal about expressing their right to “shoot” and “capture” strangers on the street. To them, as they stride down the thoroughfare with GoPros recording their safari adventure for their YouTube channel and TikToks that will no doubt be accompanied by fast-paced percussion music in their videos, street photography is an almost vindictive, chest-beating pursuit, getting as close and aggressive as possible. One of these guys (and yes, it seems to always be guys), popped up in a Flickr street group the other day, slamming anyone with the view that the feelings of one’s subject should be considered: “Enough said: street photography is a harsh genre and not for the faint hearted,” he posted. “You must be committed to the genre and retain a stiff upper lip when it comes to snowflakes and their feelings…these snowflakes will always find me, and a bunch of others, ready to confront them and put them in their place.” The use of the term ‘snowflakes’ is quite revealing here, and reeks of the kind of toxic masculinity and straight-white-male entitlement that accompanies the subjugation of others, fueled by an egocentric worldview and lacking human empathy.

“…the demand placed upon the subject to react to the photographer’s presence according to whatever social contract applies removes that subject from their original purpose and authentic emotional state. It wrests their attention to the lens and the performative act of ‘being photographed.’“

I’ve only run into a few such individuals myself. Again, while there is potential for interesting results, the work produced tends in most cases to be rather sloppy, jarring, and lacking contemplation. It seldom says anything except, “Look at me!” But as much as this behavior is described as being fundamental to street photography, it doesn’t correlate with the majority of photographers I have encountered.

Perhaps, as dichotomous as these two extreme positions of “street photography should be banned” and “street photography should be practiced ruthlessly” may seem, these two approaches could be said to be essentially about the same thing: the photographer’s ego-driven urge to impose themselves into the work, making the purported subject a secondary consideration.

The obvious reason for this migration towards these particular binaries is the desire to invoke public perception: The kind of photos that get attention these days on social media tend to be straightforward, obvious pieces that immediately hit the viewer over the head; after all, they only have a fraction of a second before said viewer swipes on past on their tiny screen, and these days attention is capital. Thus, details, subtlety and contemplation have receded from our template.

That street photography is being boiled down to two such unappetizing choices isn’t just depressing, it’s a gross misrepresentation of what was once seen as a much more diverse and complex genre of photography. There is an entire-disregarded world in between the two poles, a world encompassing multitudinous ways of engaging with subjects without imposing oneself onto them…photographs that are instead gentle, detailed, reflective and poetic observations without the need to either shove the crux of the content down the viewer’s throat for the ‘Likes’ or decry the ethical nature of one’s practice with a diatribe on ‘consent’ as a corollary to quality. Instead, these two strikingly similar extremes have somehow come to bear false witness to the entire genre.

How did we get here? Perhaps one extreme created the other, and the two polemics have expanded and reinforced each other, overtaking more moderate and nuanced positions, strict black and white crowding out all the tones on the spectrum in between. Social media companies have thrust us into this paradigm to keep our attention riveted on the ensuing drama, which in turn keeps their bottom lines going up, and they’ll continue to do so as long as it can make them more money.

Might it just be that the deeper problem isn’t how we choose to photograph, but rather how the role of personal photography is perceived in the context of our ever-more tenuous connections with each other amid the constantly growing encroachment of 24/7 surveillance by the government/corporate realm trying to wrest such observational authority from our purview? This would explain the compulsion of the ‘street bro’ crowd to assert their ‘rights’ to take pictures, as well as the desire for other individuals to insist on the conscious, consensual participation of the subject in all pictures made in public spaces. Yet, in both of these binary counterpoints, the imposition of the photographer’s ego erodes authenticity in the relationship between photographer, subject, and audience. Real photography should be about genuine connection, at its best conveying the human condition, but as we lose touch with each other, as social media paradigms encroach upon our sense of self, seeking to replace generations of actual social connection, we have lost much of any basic sense of trust we ever had.

Our true masks in these times are not made of fabric or paper, but of mistrust. As our connections have been siphoned off by media manipulation, blue checkmark validation vainly attempting to replace actual self-validation, our attention being redirected to bolster corporate bottom lines, our desperate urge to prop up our sense of self has overflowed into the space we previously reserved for others in our hearts and minds.

Observation with compassion and empathy may be cynically described as nearly impossible in such a state of affairs, driving the view that street photography can only be either inherently exploitative or a billboard for the ego, but it is vital that we keep it alive. Otherwise, it won’t just be photography that disappears from view, it will be our very humanity.

I get earworms sometimes. They seem more common in this Spotify-driven era, or perhaps it’s just brain chemistry. Regardless, like most people with earworm tendencies, I have a method of removing them. Some people swear by the “By Mennen” jingle as a definitive way to end the constant cycle. I’ve found that putting the opening to one of the many versions of the authorless renaissance tune La Folia on the record player in my head, I could reset my mental song palate, to mix a few metaphors.

One night as I was attempting to get a certain song out of my head (probably something like Lil Nas X as that man can make a catchy tune), I put on La Folia, but somehow in my mind it morphed into the 1955 recording of George’s Dilemma by trumpet legend Clifford Brown. I tried to wrest it back, but even though one is in D and the other in C# minor, the two overlaid each other until I realized that one of the reasons I love George’s Dilemma so much is that is seems to follow closely the chord progression of La Folia. When I looked up the roots of the song, Caribbean roots are mentioned, but not La Folia. I suppose the two are not exclusive, as La Folia is such an old tune that has been incorporated into many other forms of music.

I’ve always loved La Folia and often wondered if one could do a true jazz version that would lend itself to an improvisational style. Brown’s composition seems to be just that, and you can tell from his solo, which pounces on the notes that are at once the least expected and the most satisfying. Harold Land follows with a rather standard sax solo that does the job but doesn’t explore out the possibilities of the tune. Then Richie Powell constructs a delightfully exotic and evocative piano solo before the instruments come back in for the ending, which is a reprise of the beginning, all underlied by George Morrow’s bassline and Max Roach’s percussion. I would have loved to have heard another sax player take on that piece, Coltrane or even Parker, who died the year the song was recorded. Sometimes I take out my horn and try to follow Brown through the song, getting little hits of satisfaction on the few bits I can keep up with, but it’s a difficult key for trumpet, and all I can say is that Brown must have loved the workout his fingers got from it.

I’d still be interested in hearing more jazz adaptations of La Folia, particularly as I can imagine renaissance musicians in some small Spanish village getting together, eating, drinking, smoking and jamming to it all night, resulting in the tune becoming stuck firmly in their ears the next day.