Volume 1 Number 2

ei8ht

photojournalism

Vol.1 No.2

editor ’sletter Dear Friend of ei8ht, I am proud to bring you our second issue. It is especially pleasing to welcome so many new subscribers from all over the globe.

Thank you for this support, your appreciation for the work we publish reinforces our committment to find and showcase important and inspiring photojournalism.

During the editing process it became apparent that certain themes, whilst not overtly declared, define this issue. Towards the front half of the magazine you will see stories that are concerned with divi-

sion; within cities and between people. Whilst the second half of the magazine contains stories that explore connections between communities and continents.

Again these stories have reached you thanks to the generosity of their authors. Subscribers will also find a free Photo CD included with this issue, demonstarting our desire to find new ways to tell stories. Many of you have written to express your delight at receiving the debut issue, a selection of these letters will appear on our

contributor biographies Agha Shahid Ali was born in New Delhi in 1949, grew up a Muslim in Kashmir and was later educated at the University of Kashmir, Srinagar, and the University of Delhi. He has written eight books of poetry including Rooms Are Never Finished, a finalist for the American National Book Award, and The Country Without a Post Office, a collection of poems about Kashmir. He has held various teaching posts including Director of the MFA program in Creative Writing at the University of Massachusetts. On December 8th, 2001, Ali died of brain cancer. A posthumous collection of poetry, entitled Call Me Ishmael Tonight, will be published in 2003 by W W Norton & Co. Dimitry Beliakov lives in Moscow and has worked as a photographer since 1997. His coverage of the war in Chechnya has featured in the Sunday Times, the Washington Post and Gamma Presse Images. He is one of the few, if not the only, Russians to photograph both the Chechen rebel forces and the Russian army in the conflict. In May 2002 he was awarded 2nd prize in the daily life singles category at the InterFoto Russia Press Photo Awards for an image from his floating churches project.

Tim Hetherington is a documentary photographer based in London. He was awarded a Hasselblad Foundation Grant to further the project featured here on blind schools, part of

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which was awarded a first prize story in World Press Photo 2002. His approach to photography blends the use of traditional and digital media in order to seek out fresh outlets to tell his story in both print and digital format. He is represented by Network Photographers. ~www.networkphotographers.com Gary Knight concerns himself primarily with human rights and issues of crime and justice.

His work has been widely published by magazines all over the world and he has contributed work to several books. He occasionally lectures and is the author of several essays on journalism and photography. A founder member of VII Photo Agency, created in September 2001, he works as a contract photographer for Newsweek magazine and is a trustee of the Indochina Media Memorial Foundation. Knight is currently working on a book with writer Anthony Loyd called Evidence – War Crimes in Kosovo to be published in the spring of 2003. ~www.viiphoto.com Frédéric Sautereau has been an independent photographer since 1995 and is a member of the photographer collective L’Oeil Public. His time is split between working on personal projects and for the press. Recent work includes a study on the eastern expansion of the European Union and Of Walls and of Lives, a book on divided cities published by Le Petit

Camarguais. Sautereau’s photographs have been exhibited at Visa Pour L’Image in Perpignan and at the FNAC galleries, Paris. oeilpublic@oeilpublic.net Susan Schulman has had her photography published both in the UK and abroad, in newspapers including the Financial Times, the Independent and the Telegraph, as well as in magazines, publicity brochures and on CD covers. Schulman has also exhibited as a fine artist and has worked extensively in film production, a background which she brings to bear in the strong aesthetic and narrative sensibility of her photography. Millenium Images, London, manages a selection of her work. ~www.milim.com Andrew Testa freelanced in London for The Observer and The Guardian newspapers before leaving to cover the war in Kosovo in1998. In 1999 he moved to the Balkans to live and continue covering events there for Newsweek and the New York Times. Recent assignments include trips to Afghanistan and Iraq for Newsweek and to the Ukraine for Mare Magazine. Testa has received two World Press Photo awards, an Amnesty International award for Photojournalism for his Kosovo work, and a Nikon Photo Essay award, plus awards from Pictures of the Year and One World Photo. He is represented by Panos Pictures ~www.panos. co.uk

Editor: Jon Levy. Contributing Editors: Photo - Sophie Batterbury, Marion Mertens. Text - James Loader. Editorial Assistant: Phil Lee. Design: John Bowling, Mika Mingasson, Grant Scott. Publisher: Gordon Miller. Reprographics: EC1. Printer: Jigsaw London/Centurion Press.

Publicity: Ash Communications. ei8ht is published quarterly by foto8 ltd — ISSN # 1476-6817 Contact — 18 Great Portland St., London W1W 8QP, England.

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Cover: Milton Margai School, Sierra Leone by Tim Hetherington

Contents: September 2002 “The only thing needed for evil to prosper is for good men to do nothing”– Edmund Burke (1729-1797) Editor’s Letter

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Contributors

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Contents

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Listings: Agencies Partners, Collectives Links

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Divided Cities Some 10 years after the fall of Europe’s bestknown wall, Frédéric Sautereau finds division is an unending facet of life in Belfast and Mitrovica p.4 Serb Train The broken lanscape of Kosovo

serves as a backdrop to Andrew Testa’s evocative photo story about the displacement of Serb and Albanian communities in Kosovo p.14 A Pastoral Gary Knight’s recent work on the ongoing conflict in

Kashmir is presented alongside Agha Shahid Ali’s poem of longing to return home p.22 Ways of Seeing Tim Hetherington explores the world of blind children by building a link between Milton Margai School in Sierra Leone and

Dorton House in England p.28

witnesses the revival p.36

Holy Water Awakening from the Communist era, the Russian Orthodox Church is turning to unorthodox methods to spread salvation along the river communities.

Dimitry Beliakov

Worlds Apart Susan Schulman boards a cargo ship in Southampton headed for China and expands the photographic horizon p.40

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DIVIDED CITIES BELFAST - MITROVICA

Frédéric Sautereau photographs the divisions that persist in two communities in Europe. Words by Phil Lee

T

he word divide has a number of meanings. One meaning is to separate into parts or to form something else.

Urban dwellers throughout Europe will be aware of the divisions that exist within their cities; many city neighbourhoods are defined along the lines of race, colour and religion. Is this because people prefer to live alongside others they have something in common with? Or is it because they feel they can go nowhere else, effectively barred from other areas? Whilst many communities may not want to mix, tolerance and understanding of one another is key to creating a vibrant multicultural city. Where divisions may exist, they are perhaps more mental than physical.

So what happens when this tolerance and understanding breaks down? Suddenly the word divide takes on another meaning: a cause to disagree. Frédéric Sautereau photographed five such cities and found them in varying states of division: Mostar, Nicosia, Jerusalem, Belfast and Mitrovica. Here, we feature images from Belfast in Northern Ireland and Mitrovica in Kosovo.

Both cities are divided by religion and sympathies to a particular political party or nationalist movement. Violence and fear are their greatest obstacles to integration yet Belfast and Mitrovica are distinct from each other in as much as the people who live there find themselves at different periods in their history. Today, communities in Northern Ireland seem closer than ever before to tearing down the boundaries which have separated them for over 30 years, whereas in Kosovo physical boundaries manned by UN peacekeepers are being deployed as part of the solution to arrest the violence and embark on a path to reconciliation.

The Cupar Way wall separates the Nationalist Falls Road from the Loyalist Shankill district. The longest in the city, it runs for over three kilometres

BELFAST wiping the slate clean. Despite initial setbacks and continued violence most politicians and bureaucrats talk of a peace across the province. On the ground, however, in certain areas of Belfast little has changed. Up to a dozen walls remain separating rival Protestant Loyalist and Catholic Nationalist neighbours where a deep mistrust of each other still prevails.

A lone house on Manor Street

Areas of Belfast have been divided since 1969 when the army first used barbed wire and sandbags to separate warring Loyalist and Nationalist factions on the Shankill and Falls Road. At the time Ian Freeland, a serving lieutenant, said, “We don’t have a Berlin Wall or anything like that in this city.” What began as lines of sandbags and barbed wire are now established walls.

These so-called peace lines are in place across the city to permanently separate Nationalist and Loyalist communities, thus enforcing and in turn creating division.

In April 1998 the Good Friday Agreement was voted in by a significant majority. It ceded large amounts of power to the people of Northern Ireland, giving them their own parliament and allowing all political prisoners to walk free, effectively

Behind the high walls painted with flags and sectarian graffiti, residents battle against the influx of drugs, crime and random violence which fuels the enmity for the other side, the opposition. With the peace process now in its fourth year it’s hard to say whether this self-imposed apartheid will ever be replaced by a stronger sense of unity. A generation has already grown up with the hatred of those who live on the other side of the wall.

Is it too late to stop this happening to the next?

The optimist says that with the success of the new parliament, the younger generation will see sectarianism as an aberration of the last century, an anachronism that has nothing to do with them. However, in a climate of fear where threat and counterthreat are commonplace, mental and physical divides seem firmly in their place. Recent confrontations confirm how difficult it will be to wipe away three decades of division.

Loyalist neighbourhood of Sandy Row

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Above: Tattoos and Nationalism on the Falls Road next to Cupar Way wall Below: Children play on the Loyalist side of Manor Street. Following page: The Manor Street wall cuts through the two communities

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Svetlana and her mother, Dosza, live in a protected enclave with some 15 other Serb families Below: Street memorial to an Albanian couple killed by Serb paramilitaries

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Security checks in the North Zone of “Little Bosnia” Following page: Serbs confront French peacekeepers in the North Zone

MITROVICA

Kosovo has been divided since 1999. UN peacekeepers, KFOR, keep an uneasy peace throughout the region, including Mitrovica, an industrial city in the north. The 900,000 Kosovo has been divided 1999. UN peacekeepers, Kosovar Albanians who fledsince the borders to Macedonia, the KFOR, an uneasy peaceare throughout the region, Europeankeep Union and beyond now returning home.includAt the ing city homes. in the north. The 900,000 sameMitrovica, time Serbsanareindustrial fleeing their Kosovar Albanians who fled the borders to Macedonia, the European and beyond are now and returning At the Before theUnion war Kosovar Albanians Serbs home. in Mitrovica same Serbs areToday, fleeingthe their lived time side-by-side. fewhomes.

Serbs who have stayed in Albanian neighbourhoods rely on 24-hour protection from Before the war Kosovar in to Mitrovica KFOR. Paradoxically this Albanians situation isand the Serbs opposite what is lived side by side. Today Serbs that in happening in Belfast.

Serbsthe andfew Albanians havehave hadstayed a turbuAlbanian neighbourhoods rely 24-hour protection from lent history, yet over the past 50on years they had come to trust KFOR. Paradoxically thisinsituation each other and had lived peace. is the opposite to what is happening in Belfast. Serbs and Albanians have had a turbulent history, yet over the past 50 years they hadstarted come stoking to trust When Yugoslav President Slobodan Milosevic each other and had lived in peace. the fire of ethnic and sectarian hatred in the 1990s Serbs and Albanian Kosovars began to view their neighbours differently.

When Yugoslav President Milosevic started What followed was some Slobodan of the worst violence andstoking ethnic the fire of Europe ethnic and sectarian in theWith 1990s Serbs and cleansing has seen sincehatred the 1940s. over 10,000 Albanian Kosovars began view their neighbours differently.

Kosovar Albanians killed,toAlbanian-Serb relationships have What followed was peace some isn’t of the worst to violence gone full circle, and expected return and soon.ethnic How cleansing Europe since thethey 1940s.

Withevery over 10,000 can Albanians livehas inseen peace when suspect Serb of Kosovara Albanians killed, Albanian-Serb have having hand in murdering their families?relationships Conversely, how gone full circle, and peace isn’t expected to return soon. How can Albanians live in peace when they suspect every Serb of having handlive in in murdering their families? when the can the aSerbs peace when they have to And be escorted by orphaned children learn that their parents were killed because

KFOR to worship, to go to the shops, to take their children they were While Albanian?

Conversely, howthere can the in to school? the barriers remain, can Serbs be no live reconpeace when have tothem be escorted

by KFOR to worship, to ciliation, yetthey to remove could prompt Albanian Kosovars go wreak to thetheir shops, to take their children to school? While the to revenge. barriers remain, there can be no reconciliation, yet to remove them to wreak their As the could Belfast prompt residents Albanian have learntKosovars to their cost, divisions, be revenge. they physical or psychological, are easy to put in place yet extremely difficult to remove ❽ As the Belfast residents have learnt to their cost, divisions, be they physical or psychological, are easy to put in place yet extremely difficult to remove ❽

One of the few remaining Albanians living in “Little Bosnia”

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Serb Train

by Andrew Testa

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t 5 a.m., through an impenetrable mixture of coal dust from the nearby power station and fog, NATO peacekeepers patrol the platform at Kosovo Polje station, a few kilometres from Pristina, the capital of Kosovo.

Although only a few hundred Serbs remain in Pristina from a prewar population of 20,000 or so, in the villages that surround it their numbers are still high.

The train that runs from this station through the ethnically divided city of Mitrovica, and on to the Serb stronghold of Zvecan in the north of the province, is mainly for their benefit.

Protected along its journey by NATO troops, who both ride the train and guard the tracks, it provides the safest way for Serbs and Roma to travel through the Albanian-dominated parts of the province. The train is a consequence of the Kosovo war, which left thousands dead, 120,000 homes burned and looted and nearly a million ethnic Albanians expelled to neighboring countries in an orgy of ethnic cleansing organised and executed by Serbian forces.

The entry of NATO forces at the end of the war saw the immediate return of most of those who had been expelled and the beginning of a campaign of revenge attacks on Serbs and Roma, who were viewed by the Albanians as collaborators with the Serbian regime.

Thus the train, which during the war had been used

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by the Serbs to expel Albanians, now finds itself being used to protect the remaining Serbs and Roma who did not flee their homes in 1999.

Five minutes before the train is due to leave, the platform remains deserted, until, with only a couple of minutes left, hundreds of people appear through the mist and board the train in silence. No money changes hands. KFOR provides this service for free. Serbs board the front of the train, the middle section stays empty (it is reserved for Albanians and invariably remains unused) and the Roma board the last carriages of the train. The Albanian section has become something of a buffer between the Serbs and the Roma, who, while having no apparent animosity for each other, seem to prefer not to travel together. As the train pulls away from the station Greek soldiers pass through the carriages, instructing the passengers not to stand up, for if they do they will present more of a target to stone throwers ahead. Nearly every window is smashed, either by stones or bullets. As the train moves from Kosovo Polje towards Vucitern, Albanian children and adults stare

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in silence as it passes through their villages. A young boy runs full pelt towards the track, plants his feet wide apart and makes throat-slitting gestures as the length of the train inches past him. Violence is not only perpetrated by Albanians; the tracks have been blown up three times, twice by Albanians and once by Serbs. When KFOR attempted to introduce Albanian drivers in the name of multi-ethnicity, armed Serbs attacked the train in Leposavic and on another occasion tried to lynch the driver. He was saved by French peacekeepers, but there is little forgiveness or understanding here. As the train reaches the Southern, Albanian-controlled, half of Mitrovica any Albanians on board get off, for as the train crosses the River Ibar it enters Serb-controlled territory. Now the mood relaxes and passengers who only 10 minutes before had been conversing in whispers almost break into song. The train’s arrival at the village of Zvecan, just past Mitrovica, is a raucous event.

This is home territory: Kosovo in name, but in every other respect, Serbia â?˝

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A Pastoral

A poem by Agha Shahid Ali. Photographs by Gary

Knight on the wall the dense ivy of executions - Zbigniew Herbert

We shall meet again, in Srinagar, by the gates of the Villa of Peace, our hands blossoming into fists till the soldiers return the keys and disappear. Again we’ll enter our last world, the first that vanished

“and dawn rushed into everyone’s eyes.”

Will we follow the horned lark, pry open the back gate into the poplar groves, go past the search post into the cemetery, the dust still uneasy on hurried graves with no names, like all new ones in the city?

if he’d let them speed to death, blacked out by Autumn’s Press Trust— not like this, taking away our breath, holding it with love’s anonymous scripts: “See how your world has cracked.

Why aren’t you here? Where are you? Come back.

in our absence from the broken city.

We’ll tear our shirts for tourniquets and bind the open thorns, warm the ivy into roses. Quick, by the pomegranate— the bird will say—Humankind can bear everything. No need to stop the ear

“It’s true” (we’ll hear our gardener again). “That bird is silent all winter.

Its voice returns in spring, a plaintive cry.

That’s when it saw the mountain falcon rip open, in mid-air, the blue magpie, then carry it, limp from the talons.”

Is history deaf there, across the oceans?”

Quick, the bird will say. And we’ll try the keys, with the first one open the door into the drawing room. Mirror after mirror, textiled by dust, will blind us to our return as we light oil lamps. The glass map of our country,

to stories rumored in branches: We’ll hear our gardener’s voice, the way we did as children, clear under trees he’d planted: “It’s true, my dear, at the mosque entrance, in the massacre, when the Call to Prayer opened the floodgates”—Quick, follow the silence—

Pluck the blood: My words will echo thus at sunset, by the ivy, but to what purpose?

In the drawer of the cedar stand, white in the verandah, we’ll find letters: When the post offices died, the mailman knew we’d return to answer them. Better

still on the wall, will tear us to lace— We’ll go past our ancestors, up the staircase, holding their wills against our hearts. Their wish was we return–forever!–and inherit (Quick, the bird will say) that to which we belong, not like this— to get news of our death after the world’s.

(for Suvir Kaul) ©1997 Agha Shahid Ali . Reprinted from The Country Without a Post Office, with permission of W W Norton & Co., publishers

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Above: Muhammed Ashraf, a Pakistani militant and member of Hizbul Mujahadeen, at an Indian Army base in Barramula, Kashmir. Ashraf claims to have been trained and equipped by the Pakistani military prior to crossing from Pakistani to Indian-controlled Kashmir to fight. Ashraf was badly burned during his capture Below: A surrendered Kashmiri militant at an Indian Army base in Kashmir hides his identity to avoid retribution. Since surrendering he has worked for the Rajput Rifle Regiment of the Indian forces helping with counter-insurgency intelligence Following page: Muslim worshippers return home after a day’s festivities at Hazratbul Mosque a week after the anniversary of the Prophet Mohammed’s birthday

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Clockwise from top left: [January - June 2002] The family of a young man named Bashir protest his incarceration by the Indian Border Security Forces – Conducting the crowd during street demonstrations – Indian security forces fire tear gas during a Kashmiri pro-independence rally in Srinagar – Members of the Pro-Taliban Kashmiri Women’s Movement meet in Srinigar – Fishermen and traders on Dal Lake – Female family members of a murdered policeman seen through the window of their home – The funeral of slain Kashmiri militant Fayaz Ahmed Lone (25) of Doba village at the Masjid Siddiari Mosque in Srinagar. Local journalists and human rights work-

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Ways of Seeing

by Tim Hetherington

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ierra Leone brings to mind images of everything that we think is tragic in West Africa. The 10-year civil war is now over, but scars remain. At the Milton Margai School for the Blind, some of the children were administered ‘tear-drops’ by rebel soldiers: their eyes were cut open and hot plastic melted into them. The school also suffered owing to its close proximity to the Nigerian ECOMOG army base, and was hit by mortar shells. The conflict was waged using the psychological warfare of mutilations: a father was made to cut his son’s hand off; commanders baptised children in the ‘art of war’ by forcing them to execute and rape; and government soldiers and rebels became an interchangeable enemy to the people.

In the United Kingdom, Dorton House lies on the edge of London’s commuter belt, seemingly a million miles away from the horrific events of West Africa. The school is an imposing building set amid beautiful grounds. Teachers here nearly outnumber pupils, and there is access to the sort of facilities that should be a standard for children everywhere with special needs: chemistry laboratories; a music studio; specially designed sleeping quarters and a swimming pool.

I made an initial report about the blind in Sierra Leone in 1999. There was a cease-fire, and I was up-country in a town called Bo. Many people congregated at the hospital there because they had been trapped so long in the bush with injuries and infections. Blindness had been used by the rebels as a weapon against the people and I saw immediately how the consequence of this on their lives was far more devastating than anything I could imagine in England.

To be orphaned and left to survive in a war zone is terrible enough, without the added trauma of sudden blindness administered with extreme violence. I found it hard to under-

stand how these people could ever find sanctuary and be able to rebuild their lives.

It was during my investigations into these human rights abuses on the civilian population that I came across the Milton Margai School. The school, I learned, had been linked before the war by the High Commissioner Peter Penfold to Dorton House in England. With the war and the evacuation of the school in Freetown the link had been broken.

Whilst exploring for myself the shades, textures and shapes that exist in the lives of the children in Sierra Leone and England, I have found that my own work could form a basis to re-establish the lost connection between the different but also the shared worlds that the children of these two schools inhabit. Through a new project of correspondence (‘pen-pal’ letters) they have been able to once again explore each other’s experience and in some way share a life very distant from their own.

The children also have a lot in common. In both schools, they learn to live with blindness and to survive in their respective environments whilst seeking an education and guidance that will help them throughout their lives. They are curious, open, cheeky, playful, perceptive - all the things you would expect of young children. Many have an intense desire to communicate their experiences and connect with people outside their day-to-day lives.

I have found that because they are blind the children do not readily comprehend the limitations that others may attach to their situation, be they black, white, rich or poor. As a result the children do not strike me as being handicapped by their lack of sight but instead seem well-equipped to rise above the stereotypical views we have of Africa and blindness ❽ 29

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H o ly W at e r Photographs by Dimitry Beliakov Russians have not forgotten the days of Communist terror when “red commissars� burned down the churches and sprayed holy icons with bullets. In the mass purges of the 1920s and ’30s millions of priests, monks and nuns were executed or sent to gulags across the country, and thousands of monasteries, churches and chapels were destroyed. As a result, entire generations of Russians grew up without being exposed to religion and the Orthodox faith.

To address with what many see as the resulting breakdown of morality in Russia, two priests from Volgograd, formerly Stalingrad, have decided to build two floating churches on barges to take religion to the remote villages along the Volga 36

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and Don Rivers. In this region the bullet-ridden churches are derelict, and there are no priests to serve the spiritual needs of the local communities. It would be impossible to restore or rebuild, every destroyed church, every ransacked monastery or defaced fresco.

Annually between May and September the floating churches, The St. Innokenty, skippered by Father Gennady, above, and The St. Nikolai, under the hand of Father Svyatoslav, right (performing a baptism), set sail, to take religion to the villages along the river banks. These are the only river churches in Russia, possibly in Europe, and owing to their success there are plans to build more.

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Dimitry Beliakov, travelling with the ‘water pilgrims’, documented the novel approach of the priests as they conducted church ceremonies as well as seeing for himself the general life of the people in the backwoods of Russia.

themselves and their families, unemployment is high and alcoholism widespread. Recalling a visit to one village shop Beliakov says, “I saw some 70 people buy a litre of cheap vodka in the space of one hour.”

He witnessed the widespread poverty and moral degradation that the clergy had set out to address. People in the region live without wallpaper instead they use newspaper to decorate their walls, their children have no toys. Girls as young as 12 turn to prostitution in their struggle to eke out a living for

Beliakov also photographed the desire of these same people to re-embrace their lost faith, baptising their children, going to confession, praying on their knees for hours. For millions of Russians living in the remote communities along the rivers these floating temples have become their salvation ❽

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Who are the men that spend their lives more at sea than on land? What do they see from their fleeting and peripheral vantage point? On their journey through the obscured present, what do they not see? Above and below: the past, the future, the eternal. Behind, the past, the images of history; above, history, the stars, the modern satellite image, the inadvertent tracker. Layers, physical layers, the layers of time and space, the layers of banal everyday life; layers of perception.

Families. Moving in parallel.

Ships in the night ❽

Far from the quotidian sphere of perception, ships, as ever, ply the high seas, carrying cargo as essential today as it was a century ago. As if in a parallel, secret world, they navigate the continuum of history and the raw forces of nature, carrying myths, metaphors, and dreams in their wake.

It is an inverted world, the world of the cargo ship. At sea no points of reference exist from which to deduce position: the vessel floats in apparent boundlessness, ironically circumscribed by the finite boundaries of

immediate existence. Nothing exemplifies man’s eternal longing for freedom more than a ship at sea, yet it is a finite world, claustrophobic in scale and isolation.

A vessel which touches many worlds, inhabits only its own. Claiming the ‘negative’ spaces of the map, it hovers over an invisible geography and murky bioscape, known to most only as cling-filmed products on supermarket shelves.

by Susan Schulman

We think of the world as having shrunk: physically by air travel, materially with the global economy, and culturally in cyberspace. But the world has not changed, it is our perception of it that has. The history of mankind is the history of perception: mortal, finite, decisive. The visible horizon exists in the perpetual flow of the present, in defiance of the eternity of its surround, but lusting to uncover it.

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left to right from top, the lepers of mutemwa, bosnian sex slaves, jude law, giraffe, clara, balloon seller afghanistan

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Where you can buy

ei 8 ht :

UK Arnolfini, 16 Narrow Quay, Bristol BS1 4QA +44 (0)117 929 9191. Cornerhouse, 70 Oxford Street, Manchester M1 5NH +44 (0)161 200

1514.

Franks, Market Place, London W1W 8HY +44 (0)20 7636 1244. Photographers’ Gallery, 5 Great Newport Street, London WC2H 7HY +44 (0)20 7831 1772. Zwemmer, 80 Charing Cross Road, London WC2H 0BB +44 (0)20 7240 4157.

EUROPE Atheneum, Spui 14-16, 1012 XA Amsterdam +31 20 622 6284. La Chambre Claire, 14 rue Saint Sulpice, 75006 Paris +33 146 340 431.

PPS Fachbuchhandlung für Photographie, Feldstr.66, D - 20359 Hamburg. The Festival Bookshop, Visa Pour L’image c/o Librarie Torcatis, Perpignan.