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Showing posts with label emptiness. Show all posts
Showing posts with label emptiness. Show all posts

Monday, August 12, 2019

On A Dirt Road (contemplative video)


The Unbearable Lightness of Being from Janos Kish on Vimeo.(2018/Janos Kis/Cambodia) 13'18"

There is a cow lounging on the side of a dirt road. Is it a sacred cow? This is not a postcard... the cow is ruminating patiently.  She whips her tail to chase away the flies, and shakes her large black ears. She is alone, abandonned on the side, at a distance in the frame. Not too estranged, not too familiar.

The landscape is planted there for eternity. The road, although losely defined, with patches of grass here and there, is mostly sand, stretching perfectly in the axis of the shot. A symetrical composition only distracted by the excentric position of the cow and a huge tree on the opposite side of the road, as a counterbalance. And behind the cow, a power line with dancing posts that can't seem to keep a straight posture.
The road has no end in sight it seems, as it unrolls up to the horizon, rigth into a perpendicular line of trees, which probably follows a perpendicular road. We can see, from time to time, silhouettes driving the horizon line, through the trees, from the right side to the left side and vice versa.

It's only when the first motorbike, in yellow, drives through the road, at the 3 minutes mark, that we see it slalloming in the background, following a hook on the right, behind a dense bush, then turning to the left again to exit the frame behind a row of trees. Another motorbike, all black, rides the same road at the same moment, but from the back, where we didn't see it coming in, toward us, after crossing the first motorbike.

When the yellow motorbike did its first hook, we notice something moving on the road at this place. There is in fact a second cow that was lounging and merging its grey colour with the sand, like a rock on the road. Now it is standing and moving around, we can definitely see a second cow in the distance, with a whipping tail and long black ears. She is standing right in the axis of the shot, or nearly so, presenting her profile to us. The two cows are a plastic duo. One is close, one is far. One on the left side, one on the axis. One is lounging, one is standing. One is looking at us, one is ignoring us.

This scene is reminiscent of the famous opening of Satantango (1994) where Béla Tarr and Agnes Hranitzky film cattle in an enclosure until the cows move outside in the streets of an abandonned Hungarian village. Tarr and Hranitzky slowly track down the cows as they make their way outside, like if the herd was pulling the camera with its slow locomotion.
But here, Janos Kis chose to keep a static camera (like in most of his short contemplative films), because the cows stay in place and it is the frame that defines the storyline of the shot. The composition is extremely calm and peaceful. Only brievely interrupted by the passage of bikes or trucks, whiches are merely scratching the road surface, like floating on a dirt cloud, dispersed by the wind. The immobile cows dictate a static shot. The animation of the shot comes from the intermittent crossing of vehicules along this road.

The static camera reminds of the work of the Lumière brothers (who shot only short documentaries of a single view by technical constraints, in black and white and silent of course), Andy Warhol (who used extreme long takes of the same view in black and white), James Benning (who films experimental documentaries of static shots of empty landscapes), Niklaus Geyrhalter (who is a German documentarian compiling single takes of various length of places and landscapes)...

My first thought was it must be India. But Janos confirmed me it was located outside of Siem Reap, nearby the world famous Angkor Conservation Park, in Cambodia. It is an ode to this country's peaceful landscape, of a rural back lane, almost abandonned, but still used daily by some lonely riders.

The title refers to Milan Kundera's 1984 Czech book about a handful of adulterous intellectuals living in Prague during the year 1968 when the political liberalization allowed for the Prague Spring, a period of artistic florish and protests. The book was put into film by Philip Kaufman in 1988.
Far from the intellectual romance of this book and film, the title still evokes, out of context, a Buddhist mantra, a Zen koan, which is examplified by the look at this passive cow. This unmoveable cow represents the spiritual detachment of the contemporary world full of attentions and notifications, This dirt road is the antithesis of the speedways of information, back to the roots of humanity in a simplier world, more grounded, closer to nature, more laborious than industrious, in one word pastoral.

*  *  *

A few words from the filmmaker Janos Kis :

"It was early morning, the sky was beautiful when I was driving my car on the dirt road and suddenly realised a cow in a picturesque background. I parked the car nearby but not very close to observe what's happening. I'm not sure how long it took but I realised this was what I was looking for. Everything looked like a painting. My camera equipment was on the backseat. I chose the lens with soft tones, perfect for the occasion. Set up the tripod, camera, microphone and was waiting for the right moment. I never just start rolling if I don't feel the time has come.

Sometimes it takes 5, 10, 15 minutes or more to wait before I start rolling, and at the end : "Did you see the angel going through?" as Lajos Koltai (HSC/ASC Cinematographer) told me once during a directing and cinematography workshop in Budapest. Istvan Szabó (Oscar winning director) used to ask frequently L. Koltai on set after an important shot.

So that day everything was at the right place in the right time. Not only the two cows, but all the motorbikes, the trucks, even the birds and the pagoda music from the distance. I just had to wait for an Angel and cut.

I hardly cut even the beginning or the end of my film's if not necessaries nor do I color correct them. As for all my films, this one is shot on a Pro Canon DSLR camera with the appropiate lenses and I used a Pro Rode shotgun mic.

The most difficult thing is when shooting extreme long takes outdoor the lighting is constantly changing.
My films are shorts but very slow, a kind of Zen films. All the stories have beginning, middle and end within an invisible timeline.
The storyline is written by the life itself. I'm not directing the film in the classical meaning of the word. I'm just a messenger.

The audience must be very much devoted. As the respected director Bela Tarr used to say "They must make their decisions at the first few minutes they leave, or stay and watch the film till the end."


Find more of Janos Kis's short contemplative films on Vimeo and on YouTube.
His blog is JanosKisPhotoAndVideography


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Tuesday, February 12, 2019

Spoiler Territory (An Elephant Sitting Still)


SPOILER TERRITORY




WEI Bu

A 16 years-old student at the worst high-school in town, wakes up to a salvo of insults from his abusive father because he opened a window when stray garbage stinks outside, because he supposedly stole her mom’s coupon… Bu joins his best-friend, LI Kai, who is accused by YU Shuai, the school bully, of stealing his smart phone to confront him. At recess he’s rejected by his crush Ling. After a vehement argument and a violent push from Bu, the bully falls down a flight of stairs and is evacuated to the hospital. Bu is on the run, to escape the authorities and the angry family. He looks for money at his grandma only to find her dead in her sleep. He goes straight to his big borther’s who lives nearby to announce the bad news and gets insulted. Desperate for cash, he fetches his cherished billiard cue at the club, where he almost meet Cheng who’s on the lookout for him. He resorts to sell his cue to his neighbour Jin, after assisting him with the harassment of the owner of his dog’s killer. At the familiar monkeys pavilion of the local zoo, he meets in secret Ling, who refuses to go to Manhzouli with him. Following Ling to a restaurant outside of which he meets Cheng who doesn’t recognize him. Encouraged by Cheng, he writes down a threat letter to his rival : « You’re screwed » and sticks it on the restaurant window. Betrayed and deceived by his best-friend, he roams alone in the city, en route for Manhzouli. At Shuai’s hospital he sees Shuai’s big brother, Cheng. In the street he steals the Jianzi shuttlecock off of a group of elderly he insults copiously, losing all respects for the ancients and the paternal figure, which puts a momentary smile on his face. The sacred taboo is broken because he’s now a criminal. At a deserted riverbank dumpster, he yells his lungs out that this world is full of shit. Unfortunately he buys a fake train ticket to a street dealer who happens to work for Cheng. But Cheng pities him and let him go to Manzhouli.




YU Cheng

A local thug, wakes up in bed next to his best-friend’s wife. His best friend shows up at the door of this apartment he couldn’t afford, to find Cheng hidden in the bedroom. After a long pause in silence, losing both his wife and best friend at once, he’s had enough of this world and proceeds to jump out of the window to his death. Cheng barely budges or flinches. Though he rushes downstairs to witness the dead body laying at the bottom of the building. He blames the wife for the incident in a one-sided argument. He’s then on the phone with his best friend’s mother who is flying over immediately. But he could not pick her up at the airport. The mother is now at her son’s apartment where he committed suicide, and sits a lingering moment with Cheng who puts on a straight face. Cheng meets Bu outside a restaurant without recognizing him, and encourages him to do something about his girlfriend going out with an older man. Cheng meets his ex-girlfriend in a tunnel, where she lets him know that he should give up, because they’re no match. But before that, he took her to a restaurant where the kitchen caught fire. And Cheng took it on himself to save the burnt cook, for the first time caring for somebody else’s life. Cheng catches up with Bu, who bought a fake train ticket from one of his henchmen. Cheng pities him and buys him a ticket to Manzhouli. But Bu’s best friend shows up with his dad’s gun and hurts Cheng in the leg.




WANG Jin


A 60-year-old retiree, wakes up with his small faithful white dog, on the balcony of his own apartment, utilized by his daughter and family, who desperately try to convince him to move to a nursing home. He’s Bu’s neighbour. After an altercation with his daughter, he exits to walk his dog in the streets. There he faces a stray dog, recently lost by its owner. A big white dog who attacks his little dog and kills it. Fortunately the owners posted lost dog notices on the street so he could track them down. At the door of the owner’s apartment he asks for excuses and compensation but he’s received by arrogance and insults. Bu meets him on the river bank where Jin disposed of his dog’s dead body. Bu begs him to buy his cue in order for him to buy himself a ticket to Manzhouli. Down in the street Jin is followed and harassed by the owner in his car. Bu stands his ground and threatens to scratch his car. Jin finally accepts to buy his cue. Former military, he’s not afraid of Cheng henchmen who hold him captive because he now owns Bu’s recognizable cue. With his new cue, he visits the nursing home with all the sickly elderly in a long and sad corridor. He follows his grand-daughter in the street and « kidnap » her to take her to Manzhouli.




HUANG Ling

A lovely 16 years-old teenager (today is her birthday), Bu’s schoolmate, wakes up alone, as her mom passed out on the couch, and there is a leak in the bathroom again. She yells at her derisive mother who yells at her.
Ling turns down a date with Bu in the afternoon because she’s busy. Indeed she is having an affair in secret with the vice principal of her school. But after the incident between Bu and Shuai, she joins him, on the loose, at the monkeys pavilion where he often goes. There she refuses to go to Manzhouli with him where he envisioned to live with her, earning money with his foot juggling skills (Jianzi shuttlecock). She laughs at him and leaves. At the restaurant she meets her adultery lover who bought her a yellow rose and a birthday cake. Bu shows up and disturbs their date with a threat note on the restaurant window. Back at home, she talks to her mother who begs her not to become pregnant. At the hotel, she believes to be happy, treated right by an older man, possibly a father figure missing in her life. Up to the point when her affair becomes a viral Internet scandal. Then, he becomes aggressive and insulting because they’ve been spotted together at a karaoke, thus ruining his school career for ever…
She returns back home where her mom is confronted by the vice principal and his wife. She sneaks out, but soon comes back with a baseball bat to hit the two intruders in front of her mom.
Now she’s on the run as well and joins Bu at the station to reach Manzhouli eventually...




Unrequited love

Love is hard to get. Not to mention tough love from their parents (or son for Jin), the main characters experience unrequited love (except for Jin who is loved to bits by his granddaughter). Cheng is dumped by his girlfriend, and rebounds right away with the wife of his best friend. Bu has a crush on his classmate Ling who disregards him because she has an affair with the school vice principal. But soon she learns that love isn't eternal, especially with an older man who is fine to take her to the karaoke, restaurant and hotel until he's caught red handed. Then love turns sour and he insults her as if she brought that onto him. And Jin is all alone (possibly widower), only living for the attention he gets from his granddaughter who is caught between her parents and her favourite grandpa.




Losing face and honor

The tables turned when Cheng faces his mom and dad, at the door of the hospital room where his baby brother is dying. The thug becomes bullied by his parents who he pays respect to even while being yelled at and insulted. They reproach him not doing enough to avenge the honor of his brother who was defeated, injured and ultimately killed by his schoolmate Bu. Losing face is the ultimate humiliation in China. But respecting elders (especially the family elders) is utmost important. Cheng dislikes his brother, a nobody, and lacks the motivation to pursue his killer as well as he should.
One person though is not ready to lose face, and fights back. It’s the owner of the killer dog. When confronted with the remains of a beloved pet in a plastic bag, he starts off by denying any implication of his dog. Then he blames Jin for hiding his missing dog. Finally he follows Jin down the street in his car to insult him. Bu who wants to obtain money from him, stands as an eye witness of the earlier carnage and confronts the owner. He threatens to scratch his car with a rock three times, and three times the owner dares him before pushing him on the floor with his foot. Three times Bu rises again and fails to touch the car. This small incident is enough to earn him the heart of Jin, who finally accepts the deposit of his pool cue. By being humiliated by the owner, he somehow avenged the honor of Jin.



Death

The certitude of mortality menaces throughout the film. Its apprehension overshadows the mundane lives of brave personalities.The film begins with a traumatic error causing the precipitous suicide, out of passion, of a novel cuckold. Bu’s best friend pretends to put his dad’s stolen gun to his temple, before, by the end of the film, pulls the trigger with the same gun and take his own life off screen as a train sounds off in an epic 20 min plan séquence. Shuai falls down the stairs to his death, turning a heroic act of self defense into a murder Bu will have to live with for the rest of his life. Casual accident turning into a life sentence. Jin’s little dog is killed rabidly by an enormous stray dog for no apparent reason. Bu’s grandmother is found on her deathbed, who died of her natural death, leaving Bu alone, depriving him of a precious ally in the family that hates him.





Follow up : A press review (An Elephant Sitting Still) Third part


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Monday, February 11, 2019

Contrechamp interdit (An Elephant Sitting Still)




The elephant in the room

A man wakes up and murmurs to his lover : « They say there is an elephant in Manhzouli, it sits there all day long and ignores the world. Or maybe it just enjoys sitting there. » The quirky reputation of this elusive pachyderm becomes a symbol of liberation, escapism and flat out defiance for a handful of protagonists living, or surviving, in an indistinct smoggy city of North-East China.
The reason the still elephant fascinates the characters of this film might be because he’s so mysteriously impervious to the world of pain around him. Maybe they all crave to reach this stoic state of mind, to face the overbearing troubles in their lives, like the Elephant-Buddha.
But this enigmatic eponymous animal could be none other than the spectators themselves… sitting still in front of the silver screen while the world rushes around them at an accelerated pace. Contemplative Cinema aficionados are the last survivors of a post-electronic age. And this film is the cemetery for all these brave elephants.
We are simultaneously reminded of the parable of the Blind Men feeling an elephant by its constituting parts without managing to make sense of the whole picture. One feels the trunk and believes it’s a snake. One feels the side and believe it’s a wall… The film is somehow built in this manner, with four alienated parties missing an outsider’s perspective to fully understand their situation and be understood. Four interlacing pathways.


Director’s Statement

“He thought that in the beauty of the world were hid a secret. He thought that the world’s heart beat at some terrible cost and that the world’s pain and its beauty moved in a relationship of diverging equity and that in this headlong deficit the blood of multitudes might ultimately be exacted for the vision of a single flower.” (All the Pretty Horses ; Cormac McCarthy ; 1992)

« This quote from Cormac McCarthy is also the subject of this film. In our age, it’s increasingly hard for us to have faith even in the tiniest of things, and the frustration from which becomes the hallmark of today’s society. The film builds up personal myths in between daily routines. In the end, everyone loses what he or she values the most. »
(HU Bo ; 2017)


Cryptic synopsis

Four portraits of solitudes and humiliations. WEI Bu, high-school student, will get involved in an accident with the school bully in order to defend his best friend. YU Cheng, the bully’s older brother and gangster himself, will push his best friend to extreme lengths because he slept with his wife. WANG Jin, 60-year-old, is begged to move to a nursing home by his son. HUANG Ling, Bu’s crush, fears the consequences of an Internet scandal. The four of them are victims, alienated by their family and friends. Crossing path at some point with one another, always on the move, they all pursue this inscrutable elephant sitting still in Manchuria.


Interlacing pathways

The near-4h long film runs the course of a diegetic day, from dawn tilll dawn. 24 hours of a tragic turn of events, that will collide four persons’ individual lives of three generations and a bunch of side characters, family, friends, neighbours and colleagues. Maybe the worst day of their lives. Each protagonist is introduced in the morning separately, in their bed, at home within their family. One after the other, they go about their day, arguing with their loved ones for no reason until a tragedy shatters their preconceptions and alter their life for the worst. Four tragedies involving death or scandal for the least. HU Bo cross-cuts between stories alternatively, never before the 5 min mark. And the segments grow longer as the pathways begin to interlace and interact. Until three out of four protagonists join and take a trip together (but each alone).




The focus zone. Who is left out of focus?

HU Bo carefully composes his frames, always with a powerful foreground. A figure in close-up who consumes the screen almost entirely. The shallow focus sends everything to the background in a blur. And HU Bo doesn’t track focus on the talking person. His rule is to keep the massive close-up figure in sharp focus even when they are only listening or idling. Our eyes sweep the screen for moving details or secondary characters, in vain. Sometimes the face in the foreground close up is in the blur and the main character is in the middle ground. Only when two or three main characters share the same shot do they benefit from a deep focus.
The fixated focus plan reminds us that the point of view of the four main characters only prevails. They are the only persons we should look at (the others are relegated to the corner of our eyes).They are the ones who have a voice in HU Bo’s film. Their environment and the surrounding people are eternally out of focus, as if at a distance, an insurmountable no man’s land that separates the I from Them. The others. These people who fail to understand us, who blame us for everything, who judge our motivation, who invariably miscommunicate, who refuse to listen. HU Bo keeps this dispositif (device) even for a « nape shot ».




Nape camera

Popularised by Jean-Pierre & Luc Dardenne in Rosetta (1999), the « nape shot » or tracking shot from behind, following the footsteps of a characters with always his/her back to the camera, is abundantly utilised by HU Bo in this road movie on foot. Much like Rosetta, where a single protagonist was followed around in her grim daily routine, An Elephant Sitting Still follows around four protagonists alternatively, mostly in nape shots, seldom in frontal shots. The nape shot in shallow focus, puts all the environment in front of the protagonists and the people they meet in a blurry background. The protagonists in medium close up, back to the camera, occupy half of the screen, in sharp focus. We are denied reading the feelings of the protagonists directly in their eyes and on their face. It is frustrating at first but engaging us to project our thoughts. Béla Tarr is also fond of the nape shot, especially in Satantango (1994).


Influences

The Dardenne brothers might be an influence on HU Bo, possibly, but what is certain is that Tarr was his mentor at a workshop of the Xining FIRST festival in 2016 when he developed his script under the supervision of the CCC (Contemporary Contemplative Cinema) master. There is more BélaTarr in An Elephant Sitting Still than there are influences from Chinese masters, because of the darker lighting, the greyscale palette (even though it’s not in black and white), the gloomy society, the depressed characters, the illusion of hope and the disappointment. This said, Chinese CCC masters such as Wang Bing (Three Sisters, 2012) or Jia Zhangke (Unknown Pleasures, 2003) from the Sixth Generation, have blazed the trail for the coming of the 8th Generation.


8th generation

Bi Gan made his debut at 25 year old (Kaili Blues; 2015), and HU Bo at 29 year-old (An Elephant Sitting Still; 2018).Together they represent the brand new Eighth generation of Chinese cinema, according to Pierre Rissient, cinéphile par excellence (who passed away last year). HU Bo passed away in October 2017 after the post-production of his film. Thanks to the achievements of their CCC predecessors, thanks to the support of film festivals, HU Bo and BI Gan have begun their career on a high note. HU Bo with a 4h long debut film. BI Gan with two films ending in a near 50min long take.


 

Ellipses

Visual ellipses are in the frame (shallow focus, nape shot) as well as off screen. The true violence is kept at bay, behind the frame boundaries. When the dog is killed, the camera pans on an onlooker. When someone commits suicide, the camera lets the victim rush off screen or shifts to the side, leaving on screen the face of a witness.
Violence plays out off screen, perhaps because gory action is the most difficult to produce on set without a budget, CGI or stunts. There is a scene where one character rushes in a kitchen on fire to save the burnt cook, and the camera sees the protagonist enter the kitchen, disappear behind a blank wall, in front of which the camera tracks laterally to reveal the result through a window at the other end of the wall. A kind of lateral travelling shot reminiscent of Béla Tarr & Agnès Hranitzky’s Satantango or Damnation (2005).
A temporal ellipsis is also present. One single plan séquence is shot simultaneously from two different points of view and played back to back. One from the point of view of Bu with Cheng, in the street outside a restaurant. And the other is from the point of view of Ling with the school principal, inside the restaurant. Two perspectives of the lunch of an adultery couple. Ling exits the restaurant to chase Bu at the end of the first take, and enters the restaurant at the beginning of the second take, which could be mistaken for a continuity shot… Only after a while do we realise the film just jumped back in time, to rewind a few minutes and offer a new perspective on the same scene.


Darker lighting

Spectators who come out of this marathon screening might recall erroneously a black and white film. However the film is truly in colours, albeit faint colours and grey scales, just like the smoggy city hosting these characters. The whole film is bathed in under lit spaces, without fill in lighting. This creates a sense of doom and gloom prospect in all the shots. The actors aren’t stars, figuratively as well as metaphorically. Unlike a Hollywood star there is no bright light shining on them everywhere they go. The star of the picture is the environment, with a crude light, dim, obscure.


Contemplative mode

HU Bo’s An Elephant Sitting Still shares the same narrative mode of Contemporary Contemplative Cinema and each aspect resembles a CCC master.
Plotlessness. No plot, except for the visceral reaction of four people against a sudden tragedy, and their meandering trajectory ejected from a comfort zone orbit. His drastic script resembles Darejan Omirbaev.
Slowness. Long takes (plan séquence) and sedentary camera recording the mundane routines in their entirety. The visual style of the camerawork resembles Béla Tarr.
Alienation. There is a general sense of ennui, a feeling of solitude, a world of confusion. Each in their own peculiar way, the characters are left alone in the world, alienated from their family and friends. The darkness and hopelessness resembles Lav Diaz.
Wordlessness. Not necessarily silent nor speechy, the dialogues are merely natural conversations, laconic arguments. Actions are more powerful than words. Actions of the body in its context and the repercussions of its deployment. As few a word as Jia Zhangke.
The CCC trademarks underline HU Bo’s mise en scène, creating a recognizable genre of a placid crime story with the bullies and the victims. Nonetheless, he developed his idiosyncratic style, like no other CCC master before him, with his focus delimitation and his absence of counter shots.




Portrait of a city. Portrait of a world.

Manhzouli, border-city between Manchuria and Russia, where this funny circus has settled, is a goal-post destination, an Eldorado, an obsession for the four protagonists. Yet the Eldorado in China away from China is the obsession of the new independent Chinese cinema. And all the routes, of lonely individuals, lead to Manhzouli, eventually. Manhzouli is the ideal city, away from home, near the border in order to escape the Chinese empire.

Cheng : « The World is a wasteland. »

On the other hand the city they live in, nondescript city of the North-East, represents the harsh reality of Chinese way of life, away from the stereotypes of crazy rich capitalists in the capitals and the idealised countryside of pastoral fables. This concrete city is closer to the realist China of Wang Bing. Bu, Ling, and their friends attend the worst high-school in town, which is bound to shut down. Grey, dirty, rusty, smelly, dangerous, foggy paint for a world à la Dickens or Zola, egoistic, oppressive, unjust. We are recalling JiaZhangke’s Unknown Pleasures (2002) or The World (2004).




Duration

It has become commonplace in Slow Cinema defense to say of a film over topping the mainstream average (90-120min) that it feels shorter or not as long. It is the case here. 230 min is physically twice longer than what a standard audience would tolerate, in spite of being less exhausting. Yet the slow pace feels in constant activity, even through the pedestrian journeys from point A to point B. The stories flow continuously without a laborious accumulation of useless information. Events are inflated to resemble real life span.
When you get the chance to spend 3h50 minutes with four characters, they become friends, they become real persons we know inside out. There is a new emotional regimen at work in the identification to the protagonists after a patient attention. Instead of the content of psychological dialogues, it’s the sympathetic time spend together that forges an enduring rapport with the taciturn heroes.
4 hours (or close to that) is an ambitious stretch of time for a debut film. Even the specialist like Lav Diaz (he’s made films lasting over 12h) started his career with a « normal » feature length. HU Bo did have an open conflict with his producers to keep the final cut on a full version, which he always had in mind before shooting.




Small times

The long take is the director’s stylistic choice, which tends to comply with the CCC canon. But detractors (or confused critics) often point out to the lack of obvious motivation for this choice. A futile editing job that eschews any decision to cut. « They don’t know when to cut ! », they say.
Sometimes the cut comes in a little later than the effective cut on action. Sometimes the cut drags a little bit after the action ends to let the spectator contemplate what has just been seen, and what will come next. The Hollywood edit doesn’t let you think about images that are successively bombarded into your passive retina.
HU Bo draws attention to the dead times, after and around actions. People’s displacements become, in full, integer part of the film. They inhabit their world measuring it at length by foot. Without a clear map of this unknown city, we nonetheless figure out exactly how far they live from one another, and how small is their society.
Bu is filmed intently in the hall at the bottom of his project building staircase. What is he doing ? He rubs the end of a matchstick against the derelict cement of the wall, where he spat on his saliva, to form a ball that will stick to the ceiling after he’s lit it on fire and thrown it in the air. The camera pans up and reveals a ceiling clustered with splashes of soot around the burnt matchsticks sticking down.


Contrechamp interdit (Forbidden counter shot)

No establishing shot, no cutaway, no deep focus, no shot-counter shot. HU Bo films uniquely with plan séquences sans counter shot. Thusly limiting the spectator’s perspective to the protagonist viewpoint in each shot, where the hero of the sequence is in a foreground close up (as seen previously). André Bazin, in his most famous piece « Montage interdit » (in « Qu’est-ce que le cinéma ? », 1958), declared the forbidden edit in certain cases where the action requires to show two characters / events in the same frame at the same time, to prove the simultaneity of actions. For example to show the predator and the prey in the same shot.
Paraphrasing Bazin, we could evoke a forbidden counter shot here, similarly related to the forbidden edit for ethical reasons. Here the shot (a plan séquence) has only one side to it, one version of truth, one bias, one point of view.


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Saturday, January 12, 2019

An Elephant Sitting Still (2018/Hu Bo/China)


An Elephant Sitting Still (Hu Bo) 3h50'

In the northern Chinese city of Manzhouli, they say there is an elephant that simply sits and ignores the world. Manzhouli becomes an obsession for the protagonists of this film, a longed-for escape from the downward spiral in which they find themselves. Among them is schoolboy Bu, on the run after pushing Shuai down the stairs, who was bullying him previously. Bu's classmate Ling has run away from her mother and fallen for the charms of her teacher. Shuai's older brother Cheng feels responsible for the suicide of a friend. And finally, along with many other characters whose fates are inextricably bound together, there's Mr. Wang, a sprightly pensioner whose son wants to offload him onto a home. In virtuoso visual compositions, the film tells the story of one single suspenseful day from dawn to dusk, when the train to Manzhouli is set to depart.

Reviews :


Saturday, June 23, 2018

Miksang and Contemplative Photography


Quiet Mind - Introduction to Miksang and Contemplative Photography
Co-production Canada-Singapore. 2003. (11')

"Miksang is a Tibetan word meaning "good eye." It represents a form of contemplative photography based on the Dharma Art teachings of Chögyam Trungpa, in which the eye is in synchronisation with the contemplative mind. The result of this particular perception of the world, combined with photography, produces a peculiar and open way of seeing the world. Miksang pictures tend to bring the observer back into the original contemplation state of the author of the picture. The pictures can bring one back to a purer perception of reality that is often neglected. Miksang involves nothing fancy, no special setup; only a visual capture, in the proper state of mind, of everyday's reality" (Wikipedia)


Résultat de recherche d'images pour "Miksang"
(Photo by  Julie DuBose)


Résultat de recherche d'images pour "Miksang"
(PAJ Photography)


Résultat de recherche d'images pour "Miksang photography"
(Photo by  Julie DuBose)


Résultat de recherche d'images pour "Miksang photography"
(photo by April Siegfried)







Sunday, June 03, 2018

Rethinking Transcendental Style in Film | Paul Schrader




Paul Schrader : "Tarkovsky's films mark a deviding point in the history of Durational Cinema. Before Tarkovsky, the use of withholding and distancing devices which Deleuze calls "Time Image", took place in the context of commercial theatrical cinema. Transcendental Style falls into this category.
After Tarkovsky the use of these devices became increasingly exagerated, and their films fell into the domain of film festivals and art museums. The 3 sec Bresson's shot of a door became a 10 min static view of traffic. Transcendental Style had morphed into the hydra-headed monster we call "Slow Cinema". Without going into length, I'd just say that Slow Cinema refers to films of considerable length where very little happens. [...] This is why I say it's outside the perview of commercial cinema. Cinema in my opinion is inherantly narrative."

Paul Schrader : "To me when movies move away from their narrative nucleus, they vector in one of three directions. And all three are dead endpoints. One is the Surveillance Camera, another is the Art Gallery and the third is the Mandala."



N.B. Thanks to Nadin Mai for posting Schrader's chart on Twitter.

Check out my Durational Cinema Map (from Schrader's)

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Saturday, December 23, 2017

Desert Films (Gala Hernández)

From the Best Video Essay of 2017 list in Sight & Sound (dec 2017) :


Films desiertos: por una geopoética del desierto cinematográfico (6'04") Gala Hernández

Films desiertos: por una geopoética del desierto cinematográfico from Gala Hernández on Vimeo

Contemplative Films cited (in order):
  1. Gerry (Gus Van Sant, 2002)
  2. Freedom (Sharunas Bartas, 2000)
  3. El Cant dels Ocells (Albert Serra, 2008)
  4. La Région Centrale (Michael Snow, 1971)
  5. Proximity (Inger Lise Hansen, 2006)
  6. Cobra Mist (Emily Richardson, 2008)
  7. BNSF (James Benning, 2013)
  8. Fata Morgana (Werner Herzog, 1971)
  9. Desert (Stan Brakhage, 1976)
  10. Chott-el-Djerid: a portrait in light and heat (Bill Viola, 1979)

Sunday, December 17, 2017

Contemplative Spectatorship (Zen)

"Ensō" (=Circle in Japanese, Emptiness in Zen)

This thread is for all the Zen proverbs and aphorisms relating to the Contemplative Cinema, its making or its spectatorship. How to be a contemplative viewer?

I will post them in this place, in the comment section, as I find them. Feel free to post your own findings in the comments, or to comment your favourites.

Tuesday, December 12, 2017

Angel's Egg (1985/Oshii)


Pre-credit sequence (shot for shot; 5min48s) :
  1. Two hands in close up, one vanishes, the other one clench its fist.
  2. A translucent egg mounted on a wire pedestal, against dark clouds.
  3. Close up of the bird's eye that was inside the egg. The eyelashes twitch.
  4. Medium shot of the Man carrying a weapon on his shoulder, against a red sky with mechanical machinery behind him.
  5. Panning laterally over an empty sky with red clouds.
  6. Static shot of mechanical machinery pointing all toward the top right corner.
  7. Panning vertically over an empty sky with red clouds until an eyeball-looking spaceship slowly descends in the frame.
  8. Rows and rows of statuesque bodies standing on the surface of the ship.
  9. Close up a row of statues.
  10. Organ pipes steam machinery in a canted angle.
  11. Close up of the pipes blowing steam.
  12. Wide shot of the ship landing on the sea, with the Man turning his back to us watching it in the middle ground. Mechanical machinery in the foreground. As the landing disperses white vapor, the silhouette of the Man clashes with its cape blowing in the wind.
  13. Close medium shot of the Man facing us. "Who are you?"
  14. Rows of statues inside. 
  15. Rows of statues outside.
  16. Black screen. With a siren blowing.
  17. Close up of the Girl waking up.
  18. She gets out of bed dragging the sheet with her, revealing a big egg underneath.
  19. Overlooking shot of a stone bed surrounded by giant astronomical instruments.
  20. Low-angle shot of Her climbing stairs to exit.
  21. She appears through a round occulus. Wind in the hair.
  22. Landscape shot of a coastal city in the distance. Red clouds.
  23. Profile of the pensive Girl.
  24. Black screen. Credits.
24 shots in 348sec that's an ASL of 14,5 sec for the prologue alone. (see a list of ASL here) That's an editing style that lands between In The Mood For Love (2001) and Old Joy (2005)

This opening sequence is less perplexing than the film itself, and only introduces the two lone protagonists. First the enigmatic Man. Secondly, the little Girl and her egg. They are in separate locations, but it forebodes their eventual meet-up as the only spoken words are a flash-forward of the little Girl asking the Man who he is (which he will answer by the same question). Otherwise this introduction uses purely visual imagery and a musical score (or simply silence and diegetic sounds) to install the story.
A simple accumulation of wordless images to create an atmosphere of mystery and enchantment like a fairy tale. The environment seems a bit out of context, without any lively presence, without a population (except the fishermen and the tanks later on in the anime), without any sign of an outside world. And the final shot of the film (a homage to Tarkovsky's Solyaris; 1972 final shot), confirms it's a small world closed on itself.

The powerful symbols are all present from the beginning: The egg with the fetus-like chick embryo inside, symbol of fecundity. The Man with a big stick, a cross, symbol of virility and death. The eye-ball ship symbol of Noah's ark. The little innocent Girl, symbol of purity and faith. And the steam-punk environment, symbol of a decadent industrial world.
The first image might appear cryptic with the two hands becoming one which crushes onto itself. That could be interpreted as a summary of the film : two protagonists meeting with a distance between them. One vanishes and the other is crushed by force (the egg of the Girl).


Not much more is happening in the film, yet it is a fascinating journey through stylistic drawings, barely mobile, and a longing choir of laments. Mamoru Oshii enjoys animating this world, especially to move the attached white hair of the Man and the long white hair of the Girl. There are exquisite shots of strands of hair filling the screen, in an Art Nouveau style from the 1900s. Angel's Egg is Oshii's Ghost in the Shell's contemplative younger sibling.


How to review a contemplative film? How to write a contemplative text?

We could start by a run down of the opening sequence, but that's not a given. It's always a good start though, as the thorough description accompanies the entry into the review like the film does. With as much and as little information as is shown on the images themselves. The reader gets a sense of the universe encompassing this film and gets introduced to key elements (that might be metaphoric, meaning symbolic, or metonymic, a part for the whole). The elements are key to the prologue, but not necessarily key to the story. Because re-telling a "story" with plot-points and articulations is denaturing the natural flow of time between these elements. It doesn't make sense to summarize such a film, because it's a redactorial process that excerpts key-frames where something is happening and eludes all the dead-times where the pace of the film is pulsing its distinctive aura. Contemplative films don't fare well with pitch, abstract, summary, blurb unless it's contemplative writing that doesn't try to simplify its contemplative mode of narration. For instance, a haiku is a short poem that eschews explanation and describes elusively. That could be a potent blurb for a contemplative film. But generally the long form is more appropriate, in order to match the long sentences with the long takes, to take your time describing as the film takes its time recording images. Just to put the readers in the right atmospherical mood and not press them in a race to the finish line, zapping from one reveal to the next, telling the ending, devising some politics... A contemplative film is not a book. It's not reduced to its character study, its psychology, it's dialogue, its plot points, it's moral. And like a piece of cinema it must be reviewed in images and sounds, which corresponds to its mode of storytelling, paced and attentive.

What we ought not do when reviewing a contemplative film is precisely what I'm doing right now : explaining how to do it, or making its structure self-conscious.

We must not talk about the boredom to watch it, or any other negative aspects that detractors would oppose to the film, leave that for the unbelievers. A contemplative review must be positive and embracing the project of the filmmaker. "Ennui" is a metaphysical state described for Modern Cinema by the Existentialists. It's not a negative trope anymore, the 60ies conquered it, so CCC (Contemporary Contemplative Cinema : post 1994) shouldn't have to defend its legacy. I know Angel's Egg is from 1985, much earlier than the emergence of the contemporary iteration of Contemplative Cinema. It's more of a precursor that still uses a musical score. But it's also a fantasy world that doesn't match the more reality-grounded work of pure Contemplative filmmakers.


A list of recurrent details that punctuate the work (and not a list of most significant items, plot points, lines of dialogue...) is a legitimate descriptor of the contemplative mode. This is a way to present the accumulation of "pillow shots", that are pauses in the narration, also signifiers of an environment hardly developed otherwise.


Oshii likes to show water under its many forms : stagnant, ripples, drops or flow running down a fountain, the sea. As well as painting the reflections in the mobile water, undulating, waving, distorted, reflection of the light bouncing off of water onto the Girl. We see the water plants swaying underwater like in a Tarkovsky film. And all this is extra hard work for an animation, while a documentary or a live fiction only get to record water itself.

Water seems to be important for the Girl, even though her environment isn't particularly arid or deprived of access to water. Fountains, water tap are running with clear water, lakes and rivers are full of drinkable water, rain is pouring down. But the Girl seems obsessed with seeking water points and filling a glass jar everyday. This is her daily routine. That and caring for her large egg.

The European, say Parisian, architecture is a decorative but empty vessel. Nobody lives behind its many windows, nobody fills the street. The small lanes, the chimneys and rooftops, the cobble stones pavement, the street lights... compose the theater where the protagonists cross path, meet and wander. Yet the Girl, living on her own, doesn't seem lost, alarmed or desperate. She feels at home and knows the littlest passages like the back of her hand. Everything is monochromatic, dark and sinister like a street from a Bela Tarr film (Werckmeister Harmonies), but feels haunting like a folks tale.

The episode of the shadow-fishes (Coelacanth) turns this anime into a world of faery, the air becomes an invisible water, the invisible fishes are only seen projected on the facades or on the street as a two-dimensional shadow, and fishermen chase after these illusions throwing their spears in vain. The shadow-fishes slide against the facades but the windows don't carry their shadows, the fishes seem to glide underneath the windows, as if it was a vaporous black ink that printed only onto walls.


It is useless to re-tell in the review the monologues of the Man on the tree and on Noah's ark, it's for the viewers to discover during the film, and to start making their own interpretation like numerous are found online. But I will break the ideal model of a contemplative review to make a Freudian analysis of the story.
Some say the egg is symbol of blind faith. But the Girl carries it under her garments in place of a pregnant belly. An egg is itself a symbol of fecundity, whether it is fertilized or not. The chick embryo is also an image of the human embryo. When she holds the egg against her ear to listen to breathing sounds, she has an out-of-body experience where she is able to listen to her own pregnant belly. She protects the egg against the Man who wants to know what's inside. She wonders also. She imagines it's a bird or an angel, like a mother. There is a struggle between the Man and the Girl about this egg, like the father and the mother of a baby. Who knows best? The feminine intuition or the masculine reflection?


The Girl is of course too young to be pregnant, but this egg seems to be a proxy-pregnancy. And the Girl is intentionally younger to represent the innocence and purity of a woman before pregnancy. After the egg is broken by the Man (with his cross), she cries and jumps into the water to her death. As she hits the water surface, the moment is suspended in time and she can look at her reflection like in a mirror, except she sees herself as a grown woman (after pregnancy). The death of her innocence causes dozens of smaller eggs to resurface. It's not clear what are the intentions of the Man in finding out what's inside the egg, as if he wanted an abortion. In the end she is present on the eye-ball ship, amongst all the statues, as a sacred figure of the Virgin Mary (with an egg on her lap, instead of a baby Jesus) young as before, as she will always be remembered. Mary being the symbol of the miracle pregnancy, and mother of an angel, or rather a God.

That's all I will say about the film (I have already revealed too much with the psychoanalytic interpretation), to leave something to the imagination, so that readers could be tempted to become viewers and piece together the puzzle of impressions I just laid out, without explanation. (This wonderful anime can be seen on YouTube)

Tuesday, April 23, 2013

The Void does not exlude nor oppose


"The void is that which stands right in the middle of 'this' and 'that'. The void is all-inclusive, having no opposite - there is nothing which it excludes or opposes. It is a living void, because all forms come out of it and whoever realizes the void is filled with life and power and the love of all things."
Bruce Lee; The Tao of Jeet Kune Do; 1973

Friday, January 11, 2013

Live in the Moment : Make a 10min pause for a change

TEDsalon London Nov 2012 - 9'24"
When is the last time you did absolutely nothing for 10 whole minutes? Not texting, talking or even thinking? Mindfulness expert Andy Puddicombe describes the transformative power of doing just that: Refreshing your mind for 10 minutes a day, simply by being mindful and experiencing the present moment. (No need for incense or sitting in strange positions.)


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Saturday, December 01, 2012

Enso (Zen circle)


30 different Zen circles (Enso)



Zen calligraphy by a Kung-Fu master (Ray Carbullido; 2010) 


Related :

Thursday, November 29, 2012

Rien (France Culture)

Rien (Adèle Van Reeth; Les nouveaux chemins de la connaissance; France Culture; 26-29 Nov 2012)


1. Pourquoi y-a-t-il quelque chose plutôt que rien ? (26 Nov 2012) 58' [MP3]
avec: Francis Wolff, professeur de philosophie à l'ENS-Ulm
A quoi tu penses ? A rien. C’est donc que tu penses à quelque chose, sinon tu me répondrais, simplement : je ne suis pas en train de penser, ce qui est impossible. Le rien, ce sont les vagues de l’esprit qui, certes, pense, mais sans savoir à quoi il pense. Tout comme l’absence est le signe d’une présence qui manque, le rien est un mot qui désigne une chose qui s’ignore : un rien me fait chanter, un rien me fait danser, et quand je ris pour rien, je ris sans raison, et c’est déjà beaucoup.
Si le rien n’est rien, et si la pensée est toujours pensée de quelque chose, alors le rien est impensable, inimaginable même.
Penser le rien, c’est une manière pour la raison de se confronter au plus gros défi qui soit, et ce sera l’enjeu de cette semaine.
Demain, Bruno Clément viendra nous parler de la mise en scène du rien dans l’écriture de Samuel Beckett, mercredi, Céline Denat nous expliquera le nihilisme nietzschéen et c’est Simone Mazauric, qui vous relatera jeudi les épisodes scientifiques et conceptuels passionnants de la querelle du vide.
Mais pour l’heure, préparez-vous à affronter la question métaphysique par excellence, celle qui fait pâlir la raison et trembler les concepts : pourquoi y a-t-il quelque chose plutôt que rien.

2. Beckett, faire du rien un théâtre (27 Nov 2012) 58' [MP3]
avec: Bruno Clément
Le 23 octobre 1969, L’académie suédoise décerne le prix Nobel de littérature à Samuel Beckett, auteur de l’innommable et de Fin de partie : pour certains, resté anonyme, il s’est contenté de mettre le rien en mots, de bâtir une œuvre qui se répète sans fin. Pour d’autre, comme Maurice Blanchot, Beckett n’eut ni à accepter ni à refuser un prix qui ne couronnait spécialement aucune œuvre, car il n’y a pas d’œuvre chez Beckett.
L’œuvre de Beckett est une ruine du discours, et qui pourtant sait faire rire, et s’il agace, c’est parce qu’il est honnête : tout est là, devant nous, tout le temps, et ce tout est un si petit rien qu’une vie d’écriture ne suffirait à le dire.

3. Les deux nihilismes de Friedrich Nietzsche (28 Nov 2012) 58' [MP3]
avec: Céline Denat (philosophe, maître de conférence à l'Université de Reims et membre du groupe Groupe international de Recherches sur Nietzsche sous la direction de Patrick Wotling)
C'est aujourd'hui le troisième temps de notre semaine consacrée à penser le rien, et c'est en compagnie de la philosophe Céline Denat que nous allons osculter, un marteau dans une main, une fiole médicinale dans l'autre, ce mal de vivre que l'on nomme nihilisme et que Nietzsche perçoit comme le symptôme d'une modernité européenne rongé par le "sentiment creusant du rien".

4. La Nature a-t-elle horreur du vide? (29 Nov 2012) 58' [MP3]
avec: Simone Mazauric
Même le rien a une fin : après Pourquoi y’a-t-il quelque chose plutôt que rien, Beckett qui écrit pour mettre le rien en mots et le nihilisme de Nietzsche, c’est aujourd’hui le dernier jour de notre semaine consacrée au rien, et c’est la philosophe Simone Mazauric qui vient pour l’occasion vient vous relater les enjeux de la querelle du vide qui révolutionna entre 1645 et 1648, les conceptions métaphysiques et scientifiques des savants du 17ème siècle.


* * *



Ensō () est un mot japonais signifiant "cercle" et un concept specialement associé avec le Zen.
Ensō est un des sujets les plus répandus de la calligraphie japonaise même si c'est un symbole et non une lettre calligraphique. Il symbolise illumination absolue, force, élégance, l'univers, et le vide; il peut aussi symboliser l'esthétique japonaise elle-même. En tant qu' "expression de l'instant" il est souvent considéré une forme de l'art expressioniste minimaliste. (Wikipedia)



Voir aussi : 

Wednesday, October 03, 2012

Conférence sur rien (John Cage)



Qui est John Cage ? [MP3] 1h23'
Rencontre avec Jean-Yves Bosseur, Joëlle Léandre, Saladin Matthieu, Bastian-Dupleix Isabelle (BPI; Centre Georges Pompidou; Paris; 24 Sept 2012) [PDF]

Célébrer la mémoire de John Cage, qui aurait eu cent ans en 2012, dans une bibliothèque ? Nul doute que le musicien, performeur, poète et penseur aurait trouvé l'idée cocasse ; lui dont la pratique, comme celle de Dada, Duchamp ou Satie, défie le monde de l'art et ses institutions.
La Bpi relève ce défi. Dans ses espaces, parmi ses collections de livres et de disques, Bernard Fort interprètera la Conférence sur rien (Lecture on nothing), méditation poético-philosophique précisément réglée, que John Cage considérait comme une composition à part entière.
Puis dans la Petite Salle du Centre Pompidou, le compositeur Jean-Yves Bosseur s'entretiendra avec Matthieu Saladin sur la personnalité, l'influence et l'actualité de Cage. Cette rencontre sera ponctuée par les interventions musicales de la contrebassiste Joëlle Léandre, dont l'oeuvre est tissée de multiples rencontres (de Cage à Steve Lacy en passant par Fred Frith). 
Conférence sur rien (Bernard Fort) 44'22"


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