FROM THE STACKS JULY 19, 2013
This article was originally published in the November 13, 1976 issue of The New Republic. Two days before his death Walker Evans spoke to a class at Harvard about the course of his life and work. His remarks, edited by Lincoln Caplan, follow here.
You are at a point where I embarked about 40 years ago more or less on my own. I am self-taught, and I still think that is a good way to be. You learn as you go and do. lt is a little slow, but I think that's the way to work. ...
I have had a good number of years of more or less compulsive photography; I am devoted to it, and I still get a great deal of excitement out of looking at things and getting them the way I want. However, you won't find me overly intellectual about what we are all interested in doing. I work rather blindly, and I don't think an awful lot about what I am doing. I have a theory that seems to work with me that some of the best things you ever do sort of come through you. You don't know where you get the impetus and the response to what is before your eyes, but you are using your eyes all the time and teaching yourself unconsciously really from morning to night.
There are several tenets that go with this craft of ours. One of them is that the real gift and value in a picture is really not a thought; it is a sensation that is based on feeling. Most people in our tradition are basically rather scared of feeling. You have to unpeel that before you can really get hot and get going and not be afraid of feeling.
We are overly literary, really, although I am very much drawn to literature; but I cannot recommend that as an approach, and I keep trying to tear it down because words are abstract things, and feeling in a sense has been abstracted from them.
However, feeling remains in the action of producing pictures. Although photography is more descriptive than music, it still is not a story. Although I have a feeling that much of my work is literary—or is done by a literate man because I read a great deal—it is still a way from abstract thought into ... feelings abstracted from reality.
These words are all relative. No one knows what reality is ultimately. We are rather drawn toward it. That leads me to observe another thing that came into my mind over the years. That is that the young are drawn into photography because in their minds it is associated with the approach, at least, to reality bearing in mind, as I said, that you don't reach any of these abstract words like "love" and "honor" and "patriotism" even, and "pride." Those are all approaches to an absolute that is never reached. That goes for the word "art" too.
Nobody knows what art is, and it can't be taught. I'm repeating, a little bit here, but it's the mind and the talent of the eye of the individual who is operating this machine that produces what comes out of it. He selects, whether consciously or not, what he is doing; and that really leads to the question of style. One really doesn't associate a machine—a little box with a glass in it—with the personal imprint of the operator, but it is there, and it's a kind of magic, inexplicable quality. After years you begin to tell right away who has some style and who hasn't and who is behind what piece of work you might be looking at. You all know a Weston when you see one; you all know an Adams; and you all know a Cartier. That is their style; they have been strong enough and persevering enough to imprint it on that paper.
I started with a tiny, little six-dollar vest-pocket camera that doesn't exist any more—a fixed-focus arrangement. I used that at first, way back in 1928. Like almost every boy, I was given a box camera, and I got interested enough to develop films under red light in the bathroom. I still have some of those things around. They have a little style to begin with; they are straight at least! But unartistic.
That's where I was alone. Most photographers were very uneasy in my youth, and they were all uncomfortable about whether what they were doing was art or not. I was never bothered about that. Looking at what I was doing, most people didn't think it was anything at all. It was just a wagon in the street or anybody, but that turned out to be what I presume to say was its virtue.
I just found that this was my metier and walked blindly into it. That was a good thing because I hadn't had much experience or sophistication or study in the field. Again, I just brought my feelings to it. That left me alone, which is a good place to be; it's a little painful at times. I didn't associate with photographers; my friends were writers and painters mostly, and a few musicians. However, I was lucky enough to discover without working for it what I was, namely an artist; and I didn't have to be belligerent about it or fight through all the prejudices about artists and their place in society or civilization. I just fell into that slot—rather creamily, I might say.
Creamily. The word just popped into my head! It doesn't mean it was easy; it means that I belonged. You know that you're home when you're in the slot that's made for you. A lot of people suffer years trying to find that; it just came to me.
I think too much, though, and reading leads to introspective inaction. It's a Hamlet quality. I haven't got a rational structure and the expressible, critical opinion of what the object in front of me means on second thought, I do these things pretty much by instinct, and I have learned to trust that instinct. It took me a long time to feel sure of what I was doing. Now I know that when something appeals to me, I don't have to think about it; I just go right to it and do it.
If you are at all sensitive, which artists are supposed to be and usually are, it could make conditions psychologically impossible if you're aware of people too much, so I just go about my business unless I find I really am hurting somebody, I am intruding mentally, but I know it's not for a harmful purpose, and it doesn't do anybody any harm. If I find myself opposed very strictly, I stop.
There is no use getting into an argument about what you are doing. I walk away and think about something else and do something else.
[When I started out I was living] ... very shabbily and mostly in Brooklyn or Greenwich Village. It was a pretty good time to be there; there were some remarkably serious people, and it wasn't frivolous. We didn't have any narcotics, and we couldn't afford to drink, so we were sober most of the time. That's why I'm alive today. A lot of people came along later who overindulged in those two things and damaged their lives and health and brains. You know, don't you, that a brain cell disturbed or killed or ruined specifically by alcohol does not—unlike other parts of the body—replace itself; so many people who started drinking rather early in life are brain-damaged or dead.
I wasn't interested in the commercial or advertising end of photography or the fashions. Since those were the high financial rewards, they were crowded with competitors. I was quite alone. I didn't feel that I was competing with anybody. I would be now because this crowd is rather militantly noncommercial—quite rightly. It's sort of hard on them, but they are. I didn't have any support; among a few artists and friends I did, and that was enough to keep me going. Since there wasn't any money—that's a ridiculous phrase, there's got to be something to eat—but there wasn't any check to put your mind on. Even eating wasn't very easy or very well done.
I had a small circle of admirers, but I wouldn't call it a public. I waited a long time before I got anything like that. I don't know precisely when. [Recognition] makes anybody happy a little bit. You have to take it with some misgivings, however, because it is shot through with falseness and snobbery and wrong values that you know better about than to get aboard.
I think any man who thinks at all clearly is very wary of it. I've seen too many awfully good people ruined by it. However, I didn't have any financial support for a long time, so I was rather severely disciplined. I had a certain renown before I was able to earn money. I keep saying it, that there wasn't any money around, but you had to do something about putting food in your mouth. Of course, most of us were outside the pale and would do almost anything to get a can of beans and didn't care whether it came out of the gutter or where it came from.
I have been making them [photographs] all the time. Well, it's generally sort of straight photography. I get interested in objects a good deal more and more now. It's sort of like collecting, and I get started and am attracted to that naturally. I'm interested in signs a great deal right now, so I find that I do signs whenever I can find them. I usually swipe them too; I've got a wonderful collection!
I do have a critical mind, and it creeps in, but I am not a social protest artist, although I have been taken as one very widely. If you photograph what's before your eyes and you're in an impoverished environment, you're not—and shouldn't be, I think—trying to change the world or commenting on this and saying, "Open up your heart, and bleed for these people." I would never dream of saying anything like that; it's too presumptuous and naive to think you can change society by a photograph or anything else. It's a debatable question, of course, and many people say that some books have influenced government decisions.
Uncle Tom's Cabin comes to mind as a book that is supposed to have changed a certain atmosphere; I don't know—I never read it. Anyway, I equate that with propaganda; I think that is a tower rank of purpose. I believe in staying out, the way Flaubert does in his writing. Of course, you can't be entirely subjective, but I don't think you ought to intrude. It's rude in a way to say, "This is the way I see things." It infers (sic) that you ought to see it that way too.
I am a little more sure at some risk of self-satisfaction of what objects in civilization draw me. I have tested it often enough. I can trust myself to go down paths now that perhaps I wouldn't have had the nerve to penetrate before. That doesn't mean that I think that everything I do makes sense, but I am a little less hesitant about going into some things that I haven't been into before.
Let Us Now Praise Famous Men wasn't published at first because it didn't suit the editors, fortunately. They were at a time, you must remember, when it was rather silly—when there was no money around or business around to publish a magazine luxuriously called Fortune; and they were confused and uneasy, and they didn't think this fitted—and indeed it did not! It didn't even fit the first publishers who asked for it, to see it.
It was finally published in book form by Houghton Mifflin, and it was completely silently received. I think that nobody bought it. [Its eventual success] was a rather spectacular instance of resuscitation of cast-off material, and of course the world is full of unsung riches around. If you put your mind on it, you could go out today and find very fine work that no public has ever wanted to see or been brought to.
Well, I was overawed by [Praise]. I immediately felt that I was reading great prose. I was rather too much overawed by it because I could have been of some critical assistance. In fact, Agee asked me to do some editing, but I wouldn't do it. I still think that is a great book. It has many flaws, of course; but it is a very big and large and daring undertaking and a terrific moral effort, as one reviewer said.
I'd known [Agee] very well. I knew him a long time before we went down there. I was in very close sympathy with that mind; I am very impressed with it. I disapprove of a whole lot too. I had a much more objective approach to artistic raw material. He was very subjective.
He used to shock me. I have inhibitions about exposing the personal ego and feelings, and he seems to think that is the material and that that is one of the functions of an artist—exposing obscure and hidden parts of the mind and soon.
I think it was Oscar Wilde who said that no poet or even critic who is really an artist is a very good judge of other work. There are notable examples, such as Proust being turned down by André Gide, and Joyce couldn't make any sense out of D. H. Lawrence or vice versa and neither had a word to say to each other. I am a little bit more knowing about photographers, and I have a few friends, but not many. I am very interested in young talent, but that is really the only reason I ever expose myself to them. I like to see their minds and their work, but I don’t talk very well [about photography]. Also it descends into a form of invidiousness if you begin to talk about artists or producers who are in a sense competitors too. You don’t want to be caught running them down because that is unethical really, I believe.
I am very fond of several I would be glad to name: Robert Frank, Lee Friedlander; Arbus was a great friend of mine and great favorite. There are a few others, and then there is a whole crowd of unknown, almost nameless, very gifted students in the universities now. There is a wave of interest in this; I think this is partly for the reason I worked out in my own mind that it looks like an honest medium. Now that is a very untrustworthy idea; you have to be careful how you kick that around because it infers that many young are in there because they don't know any better or have been taken by a fad or fashion. That isn't quite true, and it isn't fair to the young to say that.
Every artist who feels he has a style is a little wary automatically of strong work in view. I suppose we are all a little insecure. I don't like to look at too much of Atget's work because l am too close to that in style myself. I didn't discover him until I had been going for quite a while; and when I did, I was quite electrified and alarmed.... It's a little residue of insecurity and fear ofsuch magnificent strength and style there. If it happens to border on yours, it makes you wonder how original you are. Of course the world is full of instances of people intellectually and artistically discovering a style by themselves and being unaware of someone doing the same thing. I've had that happen to me several times.
I have a certain street snapshot affinity to Cartier-Bresson, and I was working that way before I knew anything about him, so that squares me with myself anyway and makes me fear it a little less. Some of that feeling in looking at Atget is despair too that we haven't got the wealth of material that he had except for older towns. You can see what has happened to London and Paris in the last generation; those things that he was doing are hard to find now, and they were just the whole ambience at that time.
When I was young—it was just before the Great Depression—this was a very unpleasant society in the sense that if you weren't interested in commerce and business and commercialism in general, there was no place for you. You had to make one. It was very hard to stay outside of the great sweep of material prosperity, which of course fell on its nose in the '30s. Then there was no use looking for something to do anyway; you had to make it yourself. That was a good thing for many artists, I think, because they didn't have any sense of guilt about not being in business or Wall Street or some place like that. They couldn't get in if they wanted to. There was no place for them. You may come to get to know that firsthand yourself! It looks as though there is that sort of thing around the corner. It may produce another good bunch of artists, which is all I'm interested in.
Really, I feel rather stony hearted about it, but I have suffered so much from the psychology of it that I don't care very much whether this country prospers or not. I don't want to lead the world or be part of that machinery. We have a terrible pressure on us all in this country to prosper personally, and you probably feel it already. I think underneath that is really what my parents wanted was for me to do that because they thought they were being nice to me and saving me the agony of poverty; but they didn't succeed! I succeeded.
Every man's feeling about his civilization is formed by himself out of the surroundings themselves, and they often are not very original for that reason. I got prejudiced in my feelings by the bitterness of the failures of the society which were so evident before any reform took place. You see, anyone my age has lived through a subterranean or almost automatic social revolution of great change. It was a hateful society, and that embittered all people of my age.
It was very fascist unconsciously, and all authority was almost insulting to a sensitive citizen. You either got into that parade, or you got a bum treatment. That changed a great deal, of course; its recognized historical landmark seems to be the Wall Street crash, but that's just a convenient peg to hang it on. That was certainly coming, and that awful society damn well deserved it. I used to jump for joy when I read of some of those stock brokers jumping out of windows! They were really dancing in the streets in the Village the day Michigan went off money and the banks all closed there.
I haven't got a hell of a lot of respect and certainly not much love for the structure of American civilization. I think the government is kind of a joke really. However, when you think about it a little deeper than that, you realize that those flaws and imperfections go with the idea of democracy, which upon examination is a pretty wonderful idea.
Like all the young, I went through a time when I was too much of a perfectionist and too much of an idealist. You have to discover, as you probably already have, that those are erroneous forms of thought; they don't work very well or stand any tests or function.
Thinking along those lines leads you to see with your critical mind what is behind some of the faults and errors ....
The idea of democracy is laughed at in very sharply critical circles; but it's a pretty lofty conception, and it's remarkable that it has any functions and forms that are working at all.
I am fascinated by man's work and the civilization he's built. In fact, I think that's the interesting thing in the world, what man does. Nature rather bores me as an art form. It doesn't bore me to walk through nature and let it play its forces and influences on me. It's restorative, but I don't use it creatively. In fact, nature photographs downright bore me for some reason or other. I think, "Oh, yes. Look at that sand dune. What of it?"
But if you're in love with civilization, as I am, you stick to that. I think a great deal about childhood as my life goes on. I get obsessed by it.
That's why you see bookshelves so full of so many memoirs. There is a time when you do turn backward—with some reluctance, I must say, because it doesn't seem to me to be the right state of mind. However, that material crowds up, and it is so rich and so fascinating that you speculate a good deal on it.
You know, I've gone back far enough to find out that [photographing the scenes of my childhood] can't be done, and it's always a letdown and an ungratifying experience. Things don't look right. You go up to something that you knew in your childhood, and you are full of feeling about it, and that feeling doesn't come through—the object doesn't reflect that feeling. You put something in it that's no longer there, something of yourself. I avoid that strictly now, although I am very interested in the immediate past impersonally. I've got quite a few rare records of streets—particularly slum streets in New York, and Charleston, South Carolina and Louisiana—that have all been cleaned out and torn down, so that the whole atmosphere has been changed. They take on a tremendous appeal and beauty far beyond the level of nostalgia. However, that's impersonal; it isn't your childhood home and a bedroom and all that.
Now I love to go into an impersonal house. I am very interested in how people live and the material mementos they leave of their lives. That all has style too, but it's preferably to me something I haven't seen before. I don't want to be associated with sentimentality of feeling.