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Saturday, June 26, 2010

Reprendre à zéro (Delorme)

Ne plus rien reconnaître
Stéphane Delorme (éditorial, Cahiers n°657, Juin 2010)

La victoire d'Apichatpong Weerasethakul à Cannes n'est pas que justice: c'est la reconnaissance d'un des plus grands cineastes d'aujourd'hui, et certainement le meilleur de sa génération (il a 40 ans). A l'annonce du palmarès, des grognons ont manifesté leur mécontentement, certainement plus enclins à reconnaître des cinéastes « solides » restant dans les paramètres d'un cinéma balisé. La presse internationale n'a pas toujours été tendre avec le Thailandais; et un certain poujadisme pointe chez ceux qui s'inquiètent qu'un cinéaste « inconnu » reçoive la Palme, au désarroi du grand public. Mais le grand public ne devrait pas s'inquiéter: Apichatpong Wee-ra-se-tha-kul se prononce patiemment et ses films s'eprouvent dans la plus grande simplicité. II suffit de s'asseoir dans le noir et d'aimer se laisser étonner, vertu à la portée de chacun.
Rares sont les cinéastes aujourd'hui qui avancent dans le noir en tâtonnant, créant devant eux les hommes, les situations, les bêtes, les paysages, les lumières qui s'extirpent du néant. Rares sont ceux qui reprennent à zéro, totalement à zéro, sans s'aider de cadres, de repères et de normes. La plupart des bons films sont des variations qui alimentent le plaisir du spectateur du plaisir de reconnaissance: reconnaître un type de récit, un type de mise en scène, retrouver un acteur, suivre le style d'un auteur. Cela vaut autant pour le cinéma commercial que pour le cinéma d'auteur. La politique des auteurs elle-même est fondée sur la reconnaissance puisque c'est la cohésion d'un style qui fait la grandeur d'un auteur. Aujourd'hui, plus que jamais, on reconnaît des pans de cinéma. [..]
Et puis il y a des moments où on n'arrive plus à reconnaître. On se frotte les yeux, ce que nous voyons arrive pour la première fois. Un dîner en long plan séquence, les acteurs jouent de manière erratique, un fantôme apparaît, puis un homme-singe, et nous sommes laissés dans une torpeur, d'autant plus profonde qu'elle ne cherche pas à nous saisir, puisque tout se relâche entre somnambulisme et ironie. [..]
Combien de fois avons nous eu le sentiment de ne plus rien reconnaître? Chaque fois que « l'image d'un film » (non le récit ni la mise en scène) s'est gravée dans notre mémoire. [..] La Palme a été donnée cette année à tous les réalisateurs pas raisonnables.

Thursday, June 24, 2010

The Aesthetics of Silence (Sontag)

Excerpts from "The Aesthetics of Silence", in "Styles of Radical Will", 1994 (coincidentally this year was the apex of CCC, when more films really started to take off). Read the whole text at UbuWeb. Titles added are mine.



THE PURSUIT OF SILENCE
The newer myth, derived from a post-psychological conception of consciousness, installs within the activity of art many of the paradoxes involved in attaining an absolute state of being described by the great religious mystics. As the activity of the mystic must end in a via negative, a theology of God's absence, a craving for the cloud of unknowingness beyond knowledge and for the silence beyond speech, so art must tend toward anti-art, the elimination of the "subject" (the "object," the "image"), the substitution of chance for intention, and the pursuit of silence. [..]
Practiced in a world furnished with second-hand perceptions, and specifically confounded by the treachery of words, the activity of the artist is cursed with mediacy. Art becomes the enemy of the artist, for it denies him the realization, the transcendence, he desires.

ASCETICISM
Though no longer a confession, art is more than ever a deliverance, an exercise in asceticism. Through it, the artist becomes purified — of himself and, eventually, of his art, The artist (if not art itself) is still engaged in a progress toward "the good." But formerly, the artist's good was mastery of and fulfillment in his art. Now it's suggested that the highest good for the artist is to reach that point where those goals of excellence become insignificant to him, emotionally and ethically, and he is more satisfied by being silent than by finding a voice in art. Silence in this sense, as termination, proposes a mood of ultimacy antithetical to the mood informing the self-conscious artist's traditional serious use of silence: as a zone of meditation, preparation for spiritual ripening, an ordeal which ends in gaining the right to speak. (Cf. Valery, Rilke)

POSITIVITY OF A NEGATIVE (related : Negative wording in CCC reviews)
Committed to the idea that the power of art is located in its power to negate, the ultimate weapon in the artist's inconsistent war with his audience is to verge closer and closer to silence. The sensory or conceptual gap between the artist and his audience, the space of the missing or ruptured dialogue, can also constitute the grounds for an ascetic affirmation. Samuel Beckett speaks of "my dream of an art unresentful of its insuperable indigence and too proud for the farce of giving and receiving." But there is no abolishing a minimal transaction, a minimal exchange of gifts, just as there is no talented and rigorous asceticism that doesn't produce a gain (rather than a loss) in the capacity for pleasure.
And none of the aggressions committed intentionally or inadvertently by modern artists have succeeded in either abolishing the audience or transforming it into something else. (A community engaged in a common activity?) They cannot. As long as art is understood and valued as an "absolute" activity, it will be a separate, elitist one. Elites presuppose masses. So far as the best art defines itself by essentially "priestly" aims, it presupposes and confirms the existence of a relatively passive, never fully initiated, voyeuristic laity which is regularly convoked to watch, listen, read, or hear — and then sent away.

[..]

The systematic violation of older formal conventions practiced by modern artists gives their work a certain aura of the unspeakable — for instance, as the audience uneasily senses the negative presence of what else could be, but isn't being, said; and as any "statement" made in an aggressively new or difficult form tends to seem equivocal or merely vacant. But these features of ineffability must not be acknowledged at the expense of one's awareness of the positivity of the work of art. Contemporary art, no matter how much it's defined itself by a taste for negation, can still be analyzed as a set of assertions, of a formal kind.

SILENCE
There is no neutral surface, no neutral discourse, no neutral theme, no neutral form. Something is neutral only with respect to something else. (An intention? An expectation?) As a property of the work of art itself, silence can exist only in a cooked or nonliteral sense. (Put otherwise: if a work exists at all, its silence is only one element in it.) Instead of raw or achieved silence, one finds various moves in the direction of an ever-receding horizon of silence — moves which, by definition, can't ever be fully consummated. One result is a type of art which many people characterize pejoratively as dumb, depressed, acquiescent, cold. But these privative qualities exist in a context of the artist's objective intention, which is always discernible. To cultivate the metaphoric silence that's suggested by conventionally lifeless subjects (as in much of Pop Art) and to construct "minimal" forms which seem to lack emotional resonance are in themselves vigorous, often tonic choices.

[..] Similarly, there is no such thing as empty space. As long as a human eye is looking there is always something to see. To look at something that's "empty" is still to be looking, still to be seeing something — if only the ghosts of one's own expectations. In order to perceive fullness, one must retain an acute sense of the emptiness which marks it off; conversely, in order to perceive emptiness, one must apprehend other zones of the world as full. [..]

A genuine emptiness, a pure silence, are not feasible — either conceptually or in fact. If only because the art-work exists in a world furnished with many other things, the artist who creates silence or emptiness must produce something dialectical: a full void, an enriching emptiness, a resonating or eloquent silence. Silence remains, inescapably, a form of speech (in many instances, of complaint or indictment) and an element in a dialogue.

POSITIVE SILENCE (related : Negative wording in CCC reviews)
In my opinion, the myths of silence and emptiness are about as nourishing and viable as one could hope to see devised in an "unwholesome" time — which is, of necessity, a time in which "unwholesome" psychic states furnish the energies for most superior work in the arts today. At the same time, one can't deny the pathos of these myths.
This pathos arises from the fact that the idea of silence allows, essentially, only two types of valuable development. Either it is taken to the point of utter self-negation (as art) or else practiced in a form that is heroically, ingeniously inconsistent.

MARGIN
Since the artist can't embrace silence literally and remain an artist, what the rhetoric of silence indicates is a determination to pursue his activity more deviously than ever before. One way is indicated by Breton's notion of the "full margin." The artist is enjoined to devote himself to filling up the periphery of the art-space, leaving the central area of usage blank. Art becomes privative, anemic — as suggested by the title of Duchamp's only effort at film making, "Anemic Cinema," a work from the period 1924-26. [..] But these programs for art's impoverishment must not be understood simply as terroristic admonitions to audiences, but as strategies for improving the audience's experience. The notions of silence, emptiness, reduction, sketch out new prescriptions for looking, hearing, etc. — specifically, either for having a more immediate, sensuous experience of art or for confronting the art work in a more conscious, conceptual way.

ATTENTION
Perhaps the quality of the attention we bring to bear on something will be better (less contaminated, less distracted) the less we are offered. Furnished with impoverished art, purged by silence, one might then be able to begin to transcend the frustrating selectivity of attention, with its inevitable distortions of experience. Ideally, one should be able to pay attention to everything.

LANGUAGE
Language seems a privileged metaphor for expressing the mediated character of art-making and the art-work. On the one hand, speech is both an immaterial medium (compared with, say, images) and a human activity with an apparently essential stake in the project of transcendence, of moving beyond the singular and contingent (all words being abstractions, only roughly based on or making reference to concrete particulars). But, on the other hand, language is the most impure, the most contaminated, the most exhausted of all the materials out of which art is made.

LOOK/STARE
Consider the difference between "looking" and "staring." A look is (at least, in part) voluntary; it is also mobile, rising and falling in intensity as its foci of interest are taken up and then exhausted. A stare has, essentially, the character of a compulsion; it is steady, unmodulated, "fixed."
Traditional art invites a look. Art that's silent engenders a stare. In silent art, there is (at least in principle) no release from attention, because there has never, in principle, been any soliciting of it. A stare is perhaps as far from history, as close to eternity, as contemporary art can get.

CONTEMPLATION (related: What is Contemplating Cinema?)
Silence is a metaphor for a cleansed, noninterfering vision, in which one might envisage the making of art-works that are unresponsive before being seen, unviolable in their essential integrity by human scrutiny. The spectator would approach art as he does a landscape. A landscape doesn't demand from the spectator his "understanding," his imputations of significance, his anxieties and sympathies; it demands, rather, his absence, that he not add anything to it. Contemplation, strictly speaking, entails self-forgetfulness on the part of the spectator: an object worthy of contemplation is one which, in effect, annihilates the perceiving subject.
It is to such an ideal plenitude to which the audience can add nothing, analogous to the aesthetic relation to "nature," that a great deal of contemporary art aspires — through. various strategies of blandness, of reduction, of deindividuation, of alogicality. In principle, the audience may not even add its thought. All objects, so conceived, are truly full. [..]
Plenitude — experiencing all the space as filled, so that ideas cannot enter — means impenetrability, opaqueness. For a person to become silent is to become opaque for the other; somebody's silence opens up an array of possibilities for interpreting that silence, for imputing speech to it.

CLEAN SLATE
Behind the appeals for silence lies the wish for a perceptual and cultural clean slate. And, in its most hortatory and ambitious version, the advocacy of silence expresses a mythic project of total liberation. What's envisaged is nothing less than the liberation of the artist from himself, of art from the particular art work, of art from history, of spirit from matter, of the mind from its perceptual and intellectual limitations.

WORDS
A good deal of contemporary art is moved by this quest for a consciousness purified of contaminated language and, in some versions, of the distortions produced by conceiving the world exclusively in conventional verbal (in their debased sense, "rational" or "logical") terms. Art itself becomes a kind of counter-violence, seeking to loosen the grip upon consciousness of the habits of lifeless, static verbalization, presenting models of "sensual speech."
[..] It's not just that words, ultimately, won't do for the highest aims of consciousness; or even that they get in the way. Art expresses a double discontent. We lack words, and we have too many of them. It reflects a double complaint. Words are crude, and they're also too busy — inviting a hyperactivity of consciousness which is not only dysfunctional, in terms of human capacities of feeling and acting, but which actively deadens the mind and blunts the senses.

NONDESCRIPT EXPERIENCE
The function of art isn't to promote any specific experience, except the state of being open to the multiplicity of experience, which ends in practice by a decided stress on things usually considered trivial or unimportant.

DISTANCE
Such art could also be described as establishing great "distance" (between spectator and art object, between the spectator and his emotions). But, psychologically, distance often is involved with the most intense state of feeling, in which the distance or coolness or impersonality with which something is treated measures the insatiable interest that thing has for us. The distance that a great deal of "anti-humanist" art proposes is actually equivalent to obsession — an aspect of the involvement in "things" of which the "humanist" nominalism of Rilke has no intimation.

INEFFABLE
This tenacious concept of art as "expression" is what gives rise to one common, but dubious, version of the notion of silence, which invokes the idea of "the ineffable." The theory supposes that the province of art is "the beautiful," which implies effects of unspeakableness, indescribability, ineffability.

Tuesday, June 22, 2010

Téléréalité contemplative 2010

La vie moderne (2008/Depardon/France) DOC [PDF]



* * *


M6, chaîne de télévision française, a recréé pratiquement sur le modèle de la trilogie documentaire de Raymond Depardon, une émission de "télé réalité" sur le monde des paysans célibataires cherchant l'âme sœur. Blind date, et caméra suiveuse. Les silences de leur timidité, les truismes et les répéditions font disparaitre toute idée de scénario pré-programmé, de mise en scène, d'image-action, et ce malgré le montage recoupé (et le commentaire narratif). La paysannerie transforme l'épitome de la société de consommation télévisuelle (la télé réalité) en un moment se rapprochant du cinéma contemplatif...

L'amour est dans le pré (M6, Juin 2010) TV
Les exploitants agricoles sont travailleurs, passionnés, proches de la nature… Leur emploi du temps surchargé et leur isolement géographique ne favorisent pas les rencontres amoureuses...
extraits vidéo (7 et 21 juin 2010):

Sunday, June 13, 2010

Tacita Dean (The Guardian)

Much ado about nothing
People complain that not much ever happens in Tacita Dean's films. But that's the whole point.
By Jeanette Winterson, The Guardian, 29 September 2005
on Fernsehturm (2001); also mentionned : Girl Stowaway (1994); Disappearance at Sea (1996); Disappearance at Sea II (1997); Teignmouth Electron (1998); Pie (2003).
"This summer we had the pleasure of walking alongside the Thames between the Hayward Gallery and Tate Modern, and finding not one but two major women artists dominating both spaces. Rebecca Horn and Frida Kahlo were an exciting double first and, this autumn, women will again be major players in the art galleries, with new work by Rachel Whiteread, Sarah Lucas, Gillian Wearing and Tacita Dean coming our way.

Four women, and four British women, is good news. British art right now is robust, world-class and ground-breaking. We can be especially pleased that so much of the new energy and direction is coming from women. Anyone who doubts that the girls have got what it takes should go and see for themselves - beginning at Tate St Ives with the strange and haunting filmscapes of Tacita Dean. "Everything that excites me no longer functions in its own time. I court anachronism - things that were once futuristic but are now out of date," she says.

Dean was born in 1965, the "new" decade of free love, space travel, rock and pop, fitted kitchens, ITV, adverts, drugs, vitamin pills, nuclear bombs and the cold war. In the communist part of Berlin, a revolving cafeteria allowed diners exactly an hour to eat cream buns and drink tea while watching a 360-degree panorama of their city, looking out towards the forbidden Berlin of the West. The Fernsehturm resembles a lighthouse or the prow of a ship. It is a relic of a particular regime, a particular time. It is marooned in its own past, and it beams out futuristically across the skyline. Like so much else, what was once a symbol has become a tourist attraction, and, significantly, a full rotation has been sped up from one hour to just 30 minutes.

Life has moved on. There is no wall, no GDR, but though the Fernsehturm can turn faster, it can only be caught at its own pace. In 2001, a year after she went to live in Berlin, Tacita Dean made the interior of the Fernsehturm into a 44-minute film - in which nothing happens. Unlike other film artists, such as Bill Viola or Billy Innocent, Dean is the genius of Nothing. Nothing needs a capital letter, because it is a Sartre Nothing, or a Beckett Nothing.

Her genius, with her slow, steady, held frames, is to allow the viewer to dream the Fernsehturm; to enter it without hurry, without expectation, and to accept, as we do in a dream, a different experience of time, and a different relationship to everyday objects. The glasses, the cutlery, the windows, the light, the shapes of people, the geometry of the tables ask, through the medium of the film, to be noticed, and to be understood. Time slows, then slips its loop altogether. The restaurant revolves, but we are outside of time - observers in space, with a weightlessness that contrasts to the solidity of what we are asked to observe.

I have watched people watching this film - one of her longest - and some walk away quickly, some lie down and have a snooze, some surrender themselves to the intensity of the experience. Others watch half of it, then complain bitterly in the cafe, because they waited and waited, and nothing happened. But climbing out of the nothing, like shy creatures, trodden-on and overlooked, is the curious life of objects freed from their everyday imprisonment. We understand that when Cézanne paints an apple, or Vermeer a milk jug, it is as though we had never seen these objects before.

On film, which has become the medium of action, contemplation is anathema. Yet when film allows a moment to unfold in real time, we realise that a moment is agonisingly long and that our perception of time is both subjective and approximate.

Dean can draw beautifully, and some of her drawings will be on show at the Tate, but 16mm film is her preferred medium because she is attracted to its relationship with time. She likes the beginning, middle and end that film allows, but far from reaching for a conventional narrative, she uses the time-line of the film to release her subject into its timeless state.

One of her new short films, PIE, is eight minutes of magpies in the trees outside her window in Berlin. Their restless squawking and hopping gives no sense of time passing, or of any purpose but their unplanned choreography becomes a dance of life - life that can only be found in the moment, but which depends on the illusion that the moment will last forever.

"I do not think I am slowing down time, but I am demanding people's time," she says. In a busy world, that is a big demand, but one of the many reasons why art matters is its ability to stop the rush. Art on film makes us conscious of the time and space we occupy, and give us an insight into the nature of time itself.

Many people will be familiar with Dean's work from her Friday/ Saturday project for the ill-fated Millennium Dome. She recorded sound over 24-hour periods, Friday through Saturday, at locations round the world determined in relation to the Greenwich Meridian. The Dome, anachronistic before it had begun, worked well with her preoccupations. She located her installation in a ventilation hut but there was so much noise from the Dome itself that she reinvented the soundscape in a jukebox, a construction halfway between the deck of the Starship Enterprise and an old-fashioned radiogram, with light-up dials and knobs to select your latitude: Alaska, Bangladesh, Yemen. Once selected, the jukebox will play one of its 192 CDs.

Dean takes great care with her film soundtracks, but her sound-alone installations open a world where hearing becomes our only radar. She turns us into bats or moles, dependent on just one of our senses, and that sense heightened to a painful acuteness.

There is discomfort in Dean's work - and no getting away from it, except by refusing it the time or the concentration. If you want a quick fix, she will seem superficial; you can't just pop in and have a look, as you can, say, with Damien's shark or Tracey's bed, or the Mona Lisa. The films and the sound installations need something of surrender to get the best out of them, and the gallery space is ideal for this. Although when she projected her Sound Mirrors on the wall of the National Theatre in 1999, it was a spectacular success, perhaps because the theatre is a dedicated building and her work has a sense of the sacred, and the dedictated.

She is a global traveller, and part of her work follows the peregrinations of others who, like her, who have been on a pilgrimage of sorts. Girl Stowaway (1994) charted the journey of an Australian girl dressed as a boy, who survived 96 days at sea to get from Port Victoria to Falmouth in 1928. Teignmouth Electron (1998) took Dean to the Cayman Islands to find the abandoned catamaran of Donald Crowhurst, the round-the-world yachtsman who went mad on his 1968-69 voyage, and drowned himself in the Sargasso Sea.

Disappearance at Sea is a film of unbelievable beauty set around Crowhurst and the Berwick lighthouse, and Disappearance at Sea II is the mythic story of Tristan, floating alone in a coracle for seven days and seven nights until, wounded and weary, he finds the healing of Isolde.

I first discovered Dean through her sea and lighthouse films, and they are some of the most moving images I have stored in my memory. I think of them often, and that must be a test of their power. The sea, time, timelessness, the unregarded, the discarded, are all themes of Dean's work. But what makes these themes into a continuing narrative is her gaze, which turns obsession into engagement, and offers us a chance to see what she sees, heightened and fully aware.

The vividness of her images and the vibrancy of her soundscapes are a challenge to the desensitised, coarse world of normal experience, where bright lights, movement and noise cheat us into believing that something is happening. Tacita Dean's slow nothingness is far more rich and strange."
Related:
Filmography:
  1. The Story of Beard, 1992
  2. The Martyrdom of St Agatha (in several parts), 1994
  3. Girl Stowaway, 1994
  4. How to Put a Boat in a Bottle, 1995
  5. A Bag of Air, 1995
  6. Disappearance at Sea, 1996
  7. Delft Hydraulics, 1996
  8. Foley Artist, 1996
  9. Disappearance at Sea II, 1997
  10. The Structure of Ice, 1997
  11. Gellért, 1998
  12. Teignmouth Electron, 1998
  13. Bubble House, 1999
  14. Sound Mirrors, 1999
  15. From Columbus, Ohio, to the Partially Buried Woodshed, 1999
  16. Banewl, 1999
  17. Totality, 2000
  18. Fernsehturm, 2001
  19. The Green Ray, 2001
  20. Baobab, 2002
  21. Ztrata, 2002
  22. Section Cinema (Homage to Marcel Broodthaers), 2002
  23. Diamond Ring, 2002
  24. Mario Merz, 2002
  25. Boots, 2003
  26. Pie, 2003
  27. Palast, 2004
  28. The Uncles, 2004
  29. Presentation Sisters, 2005
  30. Kodak, 2006
  31. Noir et Blanc, 2006
  32. Human Treasure, 2006
  33. Michael Hamburger, 2007
  34. Darmstädter Werkblock, 2007
  35. Amadeus, 2008
  36. Merce Cunningham performs STILLNESS (in three movements) to John Cage's composition 4'33" with Trevor Carlson, New York City, 28 April 2007 (six performances; six films), 2008
  37. Prisoner Pair, 2008
  38. Still Life, 2009
  39. Day for Night, 2009
  40. Craneway Event, 2009
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