“For this body of work, Monakhov used Dante’s Divine Comedy as a source and framework for creating photographs in contemporary Italy. Her approach intended to bring together a canonical text and contemporary life, using the poem to investigate conventions of the photographic medium.
Monakhov’s method involved establishing an active relationship with her Italian subjects, who were well versed in their native Dante. She noted their reactions to moments in the poem, and linked these with her own reading and photographic vision. Photographing in Italy, she discovered that when she explained her project to her subjects, they not only intuitively grasped her premise, they also reacted to and enacted it. One subject, Paola, implored the photographer: ‘Please do not put me in the Inferno,’ as though this first stage of the pilgrim’s journey were a real place, rather than a poet’s construct.
Monakhov does not stage illustrations. Rather, she uses photography to start and record a very real conversation about Dante with the people who read him and for whom the poem is still very much alive. She uses a range of approaches, from formal portrait sessions to verite’ photography. Just as the text draws on numerous literary registers to evoke the atmosphere and context relevant for each occasion, Monakhov deploys a variety of photographic methods. She uses large format, medium format, and 35mm black-and-white film.” —Sasha Wolf Gallery
Sand Sculptures of Dante’s Inferno
“These particular sand sculptures are actually inspired depictions of the circles of hell, as presented in Dante’s Inferno. The sculptures were created in Italy by a team of 18 of the world’s greatest sand sculpture artists. The result, as you can see in this Flickr stream by user Htmarcos, is simply breathtaking.” –Jill Harness, Mental Floss, February 24, 2010
See more photos on Flickr and Love These Pics.
“Fa come natura fece in foco”: Glassworks Exhibit at the Venice Biennale
“In 1972, glass ceased to have its own section at the Venice Biennale, when the inclusion of what were considered ‘decorative arts’ was abandoned. But at this year’s event, glass has made a comeback in two separate shows: ‘Glasstress,’ an official parallel exhibition at Palazzo Cavalli Franchetti on the Grand Canal, and ‘Fa come natura fece in foco,’ which borrows a line from Dante’s Divine Comedy (‘Do as nature does in the flame’) [Paradiso IV, 59] to evoke the fiery glass furnaces of Murano, at the Padiglione Venezia in the Biennale’s Castello Gardens (both until Nov. 22).” [. . .] –Roderick Conway Morris, The New York Times, August 7, 2009
“Young Idols With Cleavers Rule the Stage”
“. . .The roots of the butcher as an icon of cool might be found in the writings of Bill Buford, who fashioned an operatic meat hero out of Dario Cecchini, a towering, Dante-spouting butcher from the Chianti countryside. Mr. Buford immortalized him in an article for The New Yorker and in his book ‘Heat.'” [. . .] –Kim Severson, The New York Times, July 7, 2009.
See also: Buford’s book, “Heat: An Amateur’s Adventures as Kitchen Slave, Line Cook, Pasta-Maker, and Apprentice to a Dante-Quoting Butcher in Tuscany” and his 2006 article “Carnal Knowledge: How I Became a Tuscan Butcher” in The New Yorker.
Primo Levi, Se questo è un uomo (1947)
Primo Levi’s harrowing account of life in Auschwitz includes many references to Dante’s Commedia, most noticeably in the chapter called “Canto di Ulisse.” In the chapter, Levi recounts a scene where he and a French prisoner discuss books from their respective homes. The canto of Ulysses (Inferno 26) comes to his mind and he recites several lines from it.
The memoir Se questo è un uomo (If This is a Man) appeared in English translation as Survival in Auschwitz. The chapter “Canto di Ulisse” is but one of many references to Dante not only in Se questo è un uomo but also across the rest of Levi’s corpus; we recommend consulting the works on the bibliography for more on Levi’s relationship to Dante’s works.
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