Wednesday, October 20, 2021

A00179 - Ady Fidelin, Believed to Be the First Black Model to Appear in a Major American Fashion Magazine

 

Overlooked No More: Ady Fidelin, Black Model ‘Hidden in Plain Sight’

She appeared in hundreds of Man Ray’s photos, was friends with Picasso and is believed to be the first Black model to appear in a major American fashion magazine.

Ady Fidelin in 1937. In the 1930s she was part of a circle of friends in the south of France that included Man Ray (who took this photograph), Picasso and Dora Maar.
Credit...Man Ray 2015 Trust/Artists Rights Society (ARS), NY/ADAGP, Paris
Ady Fidelin in 1937. In the 1930s she was part of a circle of friends in the south of France that included Man Ray (who took this photograph), Picasso and Dora Maar.

This article is part of Overlooked, a series of obituaries about remarkable people whose deaths, beginning in 1851, went unreported in The Times.

In a series of photographs from the summer of 1937, a group of close friends are captured enjoying a laid-back vacation in the south of France, swimming, relaxing and having fun. Most of the holidaymakers were artists, among them Man Ray, Picasso and Dora Maar (who was also Picasso’s lover at the time).

Part of that circle was a vivacious woman whose name isn’t well known but who was a vital participant nonetheless: Ady Fidelin, who also went by Adrienne. In the photos, she stands out for her beauty and also because, unlike her fellow holidaymakers, she was Black.

Fidelin, a dancer, model and occasional actress, was Man Ray’s girlfriend and frequently posed for him as well. In hundreds of his photographs she is dancing or seated, occasionally holding props, like hula hoops and hats. Often she is nude or topless. In every image her exuberance shines through.

Fidelin posed for Man Ray’s own circle of artists, too, including the photographer Lee Miller, a former girlfriend of Man Ray’s; Roland Penrose, who would later marry Miller; the British Surrealist artist Eileen Agar; and the artist Alfred Otto Wolfgang Schulze, who went by Wols.

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Credit...Lee Miller Archives

“She was a muse not only to Man Ray,” Andrew Strauss, a consultant at Sotheby’s and chairman of the Man Ray Expertise Committee, said by phone, “but a muse to artists in general.”

In one striking image from that 1937 trip, Man Ray photographed Fidelin standing outdoors against a wall, naked except for flat shoes, bold earrings and a chunky link necklace, with a long washboard extended over her legs like a metal maxiskirt. Her image in the photo bore a striking resemblance to a Picasso painting made soon after, “Femme Assise sur Fond Jaune et Rose, II.”

“Ady is so present in the hundreds of photographs from that summer — photographs by Man Ray and by Roland Penrose and Lee Miller and Eileen Agar,” said Wendy A. Grossman, a senior fellow at the Metropolitan Museum of Art who has lectured and written about Fidelin and who uncovered the connection between the painting and the photo. “It was inevitable that she would also be portrayed by Picasso.”

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Fidelin, second from left, with, from left, Roland Penrose, Pablo Picasso and Dora Maar in 1937. They were vacationing in the south of France.
Credit...Lee Miller Archives
Fidelin, second from left, with, from left, Roland Penrose, Pablo Picasso and Dora Maar in 1937. They were vacationing in the south of France.

And yet “notably manifest in both the photograph and the painting,” Grossman wrote in 2020 in the journal Modernism/modernity, “is the contradictory manner in which the Black female body was folded into the modernist project as paradoxically ultramodern and ultra- ‘primitive’ and objectified through a male gaze.”

Moreover, Grossman pointed out, Fidelin was “hidden in plain sight,” having never been identified as the subject of Picasso’s painting. But thanks in part to Grossman’s efforts, Fidelin is beginning to be recognized, including in a 2019 exhibit about Black models at the Musée D’Orsay in Paris.

For Fidelin, nothing was as groundbreaking as a photograph of her that appeared in Harper’s Bazaar on Sept. 15, 1937. It is believed to be the first time a Black model appeared in a major American fashion magazine. Today, however, the article would no doubt raise eyebrows. Under the headline “The Bushongo of Africa Sends His Hats to Paris” sits three photographs of white women wearing African hats. Fidelin, who was also wearing an African hat, appears on the opposite page, segregated from the others, it appears, though in a much larger image.

That editorial placement and “the assimilation of Fidelin’s identity into a homogenizing notion of Blackness literally and figuratively sets her apart from the white European models similarly crowned,” Grossman wrote.

Casimir Joseph Adrienne Fidelin was born on March 4, 1915, in Pointe-à-Pitre, on the island of Grande-Terre in Guadeloupe, the French-governed archipelago in the Caribbean. She was one of six children of Maxime Louis Fidelin, who worked in a bank, and Mathilde Fidelin, a homemaker. Ady’s mother died in 1928 in a hurricane; her father died a couple of years later. Fidelin then emigrated to France, where a sibling was already living.

Paris in the 1930s was, for that time, racially inclusive, particularly in Man Ray’s bohemian scene. Black performers like Aïcha Goblet and Ruby Richards were popular, and Man Ray photographed them, too. It’s unclear exactly how he met Fidelin, who was 25 years his junior, but for him their relationship was stabilizing and upbeat, especially as World War II ensued.

Fidelin, Man Ray wrote in a letter to Penrose, “keeps me from being pessimistic.”

“She does everything,” he said, “from shining my shoes and bringing my breakfast to painting in backgrounds in my large canvasses! All to the tune of a beguine or a rhumba.”

As the story goes, when Fidelin first met Picasso, who was a friend of Man Ray’s, she “went up to him, flung her arms around his neck and said, ‘I hear you are quite a good painter,’” Eileen Agar wrote in her autobiography.

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Man Ray, in foreground at left, took this photo in 1937 as well. The others, from left, were Fidelin; Marie Cuttoli, a noted art entrepreneur and patron; her husband, Paul Cuttoli, an Algerian-born socialist politician; Picasso; and Maar.
Credit...Man Ray 2015 Trust/Artists Rights Society (ARS), NY/ADAGP, Paris
Man Ray, in foreground at left, took this photo in 1937 as well. The others, from left, were Fidelin; Marie Cuttoli, a noted art entrepreneur and patron; her husband, Paul Cuttoli, an Algerian-born socialist politician; Picasso; and Maar.

She was, Grossman said, “not intimidated by anybody.”

She was also confident and resilient, even while France was under German occupation during the war. When Man Ray, who was Jewish and American (born Emmanuel Radnitzky in Philadelphia), left for the United States in 1940, Fidelin stayed behind, helping to protect many of his belongings, including negatives and prints.

“She preserved everything, the whole studio,” Francis M. Naumann, an art historian and author of several books on Man Ray and his close friend Marcel Duchamp, said in an interview.

She wasn’t responsible for every piece of artwork — some were taken out of France, others were entrusted to another friend — but, without her preservation, Strauss said, “we’d be missing a whole chunk of Dada and Surrealist paintings, drawings and objects.”

And she was “quite intelligent,” said Ami Bouhassane, a director of Farleys House & Gallery, which oversees the Lee Miller Archives, particularly in the way she “navigated the strangeness of the Surrealist group and their politics.”

Fidelin had a more pensive side too — she had a habit of occasionally stopping by cemeteries. “It was not that she was particularly pessimistic,” Agar wrote, “but rather that graveyards gave her a great feeling of peace and calm.”

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Fidelin in costume. She was rarely identified in photographs, which only contributed to her relative obscurity when compared with her more celebrated artist friends.
Credit...Man Ray 2015 Trust/Artists Rights Society (ARS), NY/ADAGP, Paris
Fidelin in costume. She was rarely identified in photographs, which only contributed to her relative obscurity when compared with her more celebrated artist friends.

After Man Ray left, the couple wrote letters to each other — he called her “my adored love,” and she told him, “You are always missed a lot by a certain little Black girl” — but most of the notes went unreceived, in part because of the chaos of the war. By the time Man Ray returned to Paris for a visit in 1947, both had other partners. Fidelin was dating André Art, a businessman, and had begun to gravitate away from her circle of artistic friends, many of whom had dispersed during the war.

She married Art in 1958, and they moved to Albi, about 450 miles south of Paris, where they lived in public housing. At one point she had health problems that required extensive surgery. Throughout her later years she kept a low profile. In 1998, when a former assistant of Man Ray’s was asked about her, the assistant thought she had died.

Fidelin died on Feb. 5, 2004, in an assisted care facility not far from her home. She was 88. No major newspaper reported her death.

“She was basically set adrift from the community of creatives that she had been such an integral part of,” Grossman said. “The end of her life was very much separate from, and far from, the spotlight that she had been involved with.”


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A00178 - Dhu'l-Himma, The Principal Heroine of The Epic of the Commander Dhat al-Himma and Her Son, 'Abdelwahhab

 


Dhu'l-Himma

Dhu’l-Himma (Dhat al-Himma).  Name of the principal heroine of a romance epic of Arab chivalry.  The main subject is the Arab war against the Byzantines during the first three centuries of Islam. 


The full title of the romance epic is The Epic of the Commander Dhat al-Himma and Her Son, 'Abdelwahhab.  The first three short episodes of the epic go back in time, introducing the generations from the Banu Kilab tribe leading up to Fatima, the Dhu'l-Himma -- The Woman of Noble Purpose. In the fourth episode, Fatima is born.   It is explained that the wives of the brothers Zalim and Mazlum are both pregnant.  The brothers agree that he whose wife has a son will become the chief of the Banu Kilab clan, with authority over all the Arabs in the region but that if both have sons or daughters they would continue their shared leadership.

Zalim's wife gave birth to a son, Walid, but Mazlum's wife gave birth to a girl.  Mazlum was so disappointed the he gives the infant to a servingwoman to raise in secret and lets everyone think he had a son who died.  This sets the stage for what would be a source of constant conflict between the two brothers, and their off-spring.

Dhu’l-Himma (Dhat al-Himma).  Name of the principal heroine of a romance epic of Arab chivalry.  The main subject is the Arab war against the Byzantines during the first three centuries of Islam. 

The full title of the romance epic is The Epic of the Commander Dhat al-Himma and Her Son, 'Abdelwahhab.  The first three short episodes of the epic go back in time, introducing the generations from the Bani Kilab tribe leading up to Fatima, the Dhu'l-Himma -- The Woman of Noble Purpose. In the fourth episode, Fatima is born.   It is explained that the wives of the brothers Zalim and Mazlum are both pregnant.  The brothers agree that he whose wife has a son will become the chief of the Banu Kilab clan, with authority over all the Arabs in the region but that if both have sons or daughters they would continue their shared leadership.

Zalim's wife gave birth to a son, Walid, but Mazlum's wife gave birth to a girl.  Mazlum was so disappointed the he gave the infant to a servingwoman to raise in secret and let everyone think he had a son who died.  This set the stage for what would be a source of constant conflict between the two brothers, and their off-spring.

The girl baby was named Fatima and was raised away from her parents.  When another clan, the Banu Tayy, raided the Banu Kilab lands, the child was among those kidnapped and brought back to Banu Tayy territory.  Fatima was handed over to a troop leader to serve as a servant.  With the Banu Tayy, Fatima learned fighting skills by watching warriors at practice, and quickly picked up these and many other skills.  Eventually, Fatima became a Banu Tayy warrior, -- a role that would bring her into direct conflict with her father, her uncle and, most importantly, her cousin, Walid.

Ultimately, Fatima came back into the fold and rejoined the Banu Kilab.  She was now acknowledged by Mazlum as being his daughter.  She also caught the eye of her cousin, Walid.  Walid became infatuated with his warrior cousin Fatima and determined to not only marry her, but also to subjugate her.  Walid, and his father Zalim, had the more general goal of taking complete control and of sidelining Mazlum, thereby creating tension between the two families.

Fatima came to loathe the creepy Walid.  However, beyond that, she had no interest in marriage.  She is reputed to have said:

"I am a woman who does not seek intimacy with men.  It seems to me that God does not mean for me to be hidden away or confined.  As you see, I like to fight.  I am accustomed to swords and spears, not women's quarters.  Caliph of the Merciful, my sword is my home.  The dust provides my cosmetics.  My horse is my family.  What would I do with Walid or with any man?"

Despite Fatima's protestations, Walid repeatedly wooed her and tried to force her into marriage, and repeatedly Fatima repelled his advances. It got to the point that Walid even challenged Fatima to battle with the winner getting his or her way.  However, when Fatima easily defeated Walid in combat, Walid still persisted in attempting to woo her.  

Fatima was ultimately forced into marriage. although it was deemed to be a marriage in name only.  She continued to keep Walid at a distance.

Walid continued to pine for Fatima.  As her husband, he feels entitled to consummate the marriage.  Unable to even approach Fatima, he resorts to drugging her.  While Fatima is unconscious, Walid violates Fatima.

From this violation, Fatima became pregnant.  She had a child.  The child was named 'Abdelwahhab, and to the surprise of everyone, 'Abdelwahhab was black.  

The black skin of 'Abdelwahhab led Walid to believe that Fatima had dishonored him. Walid lamented by saying:

"Fatima's infidelity is a personal offense.  She renounced me for the preposterous reason that she prefers slaves!  Now she has a black bastard, and she claims it's mine!  The kid is as dark as night, and we're both fair.  How can this be?"

The paternity of the child was adjudicated.  In the adjudication it was noted that 'Abdelwahhab and Walid shared the same eyes, bone structure, and hands, even to the fingertips, and that, therefore 'Abdelwahhab was Walid's son.  However, Walid refused to accept the truth of the matter and continued to feel wronged, further escalating the conflict between him and his father on one side and Fatima and her father on the other.  

Eventually, Walid and Zalim went so far as to abandon their religion (Islam) and join the Rum -- the Greek Orthodox Christians living within the Byzantine Empire in Anatolia.  Zalim was willing to do and say whatever was necessary to appease the Christians:

"We have come to learn that yours is the true religion.  It is my duty to assist you in conquering the lands of Islam, destroying the Ka'ba and mosques, and capturing as many people possible."

Meanwhile, Fatima continued nobly and honorably -- impressing even the Byzantine emperor with her fighting prowess and cleverness when Constantinople was threatened by the King of Portugal. 

Over time, the legend of Fatima grew. 

Dhu'l-Himma or Sirat Dhu'l-Himma ("The Tale of Lady Dhu'l-Himma) became a popular epic of Arabic literature regarding the Arab-Byzantine war of the Umayyad and early Abbasid periods.

In its 1909 Cairo edition, the tale comprises 70 sections in seven volumes and 5,084 pages.  The subject matter of the epic draws from the long history of Arab-Byzantine wars under the Umayyad and early Abbasid caliphs, until the reign of al-Wathiq in the mid-9th century, with elements from later events, focusing on the exploits of two rival Arab tribes, the Banu Kilab, who furnished the main characters, and the Banu Sulaym. 

The tale begins with the story of the rivalry of the Banu Kilab and the Banu Sulaym during the early Umayyad period, when the Sulaym held command over both.  The tale continues with the assumption of command by the Kilab and the participation of the Kilabite al-Sahsah in the campaigns of the Umayyad prince Maslama ibn Abd al-Malik against the Eastern Romans, including the Second Arab Siege of Constantinople, his adventures in the desert and his death.  


Al-Sahsah's two sons, Zalim and Mazlum, quarrelled over their father's inheritance.  Mazlum's daughter, Fatima, the eponymous heroine of the epic, was abducted by the Banu Tayy, among whom she became a fierce warrior and was named al-Dalhama (Dhu'l-Himma).  This is possibly the feminine form of the name Dalham ("wolf"), but was more usually interpreted as a corruption of the honorific Dhat al-Himma  -- "woman of noble purpose", which also appears in the tale along with other variants.


At the time of the Abbasid Revolution (c. 750), the Sulaym under Abdallah ibn Marwan regained the leadership of the Arab tribes thanks to their support of the Abbasids.  Through the intervention of Fatima, the Kilab acquiesced to this change, and together with the Kilab, the Sulaym participated in the renewed border warfare with the Romans.  


The Kilab settled in the city of Malatya, while the Sulaym took over the fortress of Hisn al-Kawkab. Fatima's cousin, al-Harith (also known as Walid, the son of Zalim), managed to make her his wife thanks to a drug, and she bore a son, Abd al-Wahhab ('Abdelwahhab), who was born with black skin.  When Abd al-Wahhab grew up, he took over the leadership of the Kilab, and his and his mother's subsequent exploits in the wars against Byzantium were the main theme of the epic.  


Abd al-Wahhab was assisted by the cunning al-Battal, a Sulaymi who joined the Kilab, and who was opposed by the rest of the Sulaym, including the treacherous qadi (judge) Uqba, who had secretly converted to Christianity; the amir of Malatya, Amr ibn Abdallah (or Ubaydallah), who distrusted the Kilab even though he owed his life to Fatima.  At the same time, Fatima's husband, al-Harith (Walid), went over to the Byzantines with a band of Arabs and converted to Christianity.  In turn, the Muslims found allies among the Romans, such as the crypto-Muslim, Maris, the Byzantine emperor's chamberlain, and Yanis (John), the lord of a border fortress. 

The epic follows its protagonists in a series of campaigns and adventures during the reigns of Harun al-Rashid, al-Amin, al-Ma'mun and al-Mu'tasim.  To the end, the narrative is dominated by the Kilab-Sulaym rivalry, fuelled by Uqba's treacherous hounding of the Kilab and his spying for the Romans. The Kilab, including Fatima and 'Abdelwahhab, were captured several times by both the Romans and the Abbasid caliph due to Uqba's machinations, only to be set free after various adventures.  Al-Battal played a crucial counterpart to the traitor Uqba, with each one seeking to capture and eliminate the other. Al-Battal often saves the day through his exploits, which brought him as far as Western Europe and the Maghreb.  


Successive Eastern Roman rulers attacked and sacked Malatya, but were either driven off or defeated by the exploits of Fatima and 'Abdelwahhab. However, on the other hand, the Kilab frequently aided the Roman emperors in recovering their capital, Constantinople, from usurpers or from Western (Frankish) invaders. 


Ultimately, Uqba's treachery is unmasked, and in the last, and longest, section he is pursued bty Caliph al-Mu'tasim and the Kilabit heroes across several countries from Spain to Yemen, before being crucified before Constantinople.  On its return, the Mulim armhy is ambushed in a defile by the Romans, and only 400 men, including the Caliph, al-Battal, Fatima, and 'Abdelwahhab, manage to escape, but the amir Amr was killed. 


In retaliation, al-Mu'tasim's successor al-Wathiq launched a campaign against Constantinople, where he installed a Muslim governor and rebuilt the mosque first constructed by Maslama and al-Sahsah. The tale then describes the death of Fatima and 'Abdelwahhab, as well as the final days of al-Battal, who lived long enough to witness the resumption of Roman attacks later in the century.  


Al-Battal dies at Ancyra and his tomb remained hidden, until the Turks (in some versions the Mamelukes) arrived and re-discovered it.

Delhemma see Dhu'l-Himma
Dhat al-Himma see Dhu’l-Himma 

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A00177 - Sharbat Gula, The Afghan Woman Who Became Famous For Her National Geographic Cover Photo

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Gula, Sharbat

Sharbat Gula (b. c. 1972).  An Afghan woman who became famous for her photo taken by photojournalist Steve McCurry during the Soviet-Afghan War, when 12-year-old Gula was living in a refugee camp in Pakistan. The photo, known as Afghan Girl, became famous in June 1985 after appearing on the cover of National Geographic magazine. Gula's identity was unknown until 2002, when her whereabouts were verified and she was photographed for the second time in her life.

Gula was born into a Pashtun family. In the early 1980s, her village was attacked by Soviet helicopters and during the attacks her parents were killed. Her sisters, brothers and grandmother moved to Pakistan to the Nasir Bagh refugee camp on the border with Afghanistan.  It was whilst Gula was attending school there, that McCurry photographed her and other girls. It was later alleged that McCurry did not obtain permission to take the images, which contradict Pashtun culture, where women should not show their faces to men outside the family.

In the mid 1980s,  Sharbat was married to baker Rahmat Gula when she was aged 13, and returned to Afghanistan in 1992.  As of 2002, Gula had three daughters, Robin, Zahid and Alyan – her fourth daughter died shortly after birth; she later had a son.  Her husband died in 2012.

In late October 2016, Gula was arrested by Pakistani police on suspicion of forging an identity document. She was deported by the Pakistani Courts to Afghanistan, where the government promised to take care of her family housing, education and health. In 2017 she was given a house by the Afghan government and a $700 per month stipend for living and medical costs.  As of 2016, she was living in Kabul.

Following the crisis which occurred after the Taliban capture of Kabul in 2021, Gula was evacuated to Italy, where she received refugee status.

In 1984 National Geographic photographer Steve McCurry travelled to Afghanistan to document the effects of the war, visiting refugee camps, many of which were on the Afghan-Pakistan border. Whilst there, McCurry took what was to become one of the most iconic cover photographs for National Geographic. Initially, the magazine's editor did not want to use the image, but eventually gave in, publishing a cover image which was simply called Afghan Girl. The photo, which shows a girl with a unique green eye color, looking straight into the lens, became a symbol of the Afghan conflict and the problems affecting refugees around the world.

The identity of the girl remained unknown for more than 17 years. In the 1990s, the journalist made several unsuccessful attempts to find out the girl's name.  In January 2002, a National Geographic team led by Steve McCurry travelled to Afghanistan to find her, however during this search several women and men came forward, claiming to either be Gula, or to be married to her. Eventually she was tracked down through a camp resident who knew her brother. Her identity was verified by John Daugman using iris recognition software.

In the intervening years, Gula had no idea how globally symbolic her face had become. It is the only image to have been used three times on National Geographic covers.

The Finnish metal band Nightwish dedicated an instrumental work to Gula, on the 2015 album Endless Forms Most Beautiful entitled "The Eyes of Sharbat Gula".  Here Be Dragons, an album by The Kilimanjaro Darkjazz Ensemble includes a composition called "Sharbat Gula".

In 2017, the New England Review published a new work by poet Gjertrud Schnakenberg, entitled "Afghan Girl", which the author had been composing since 2012.

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