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Chantal Akerman – Afterlives (Marion Schmid, Emma Wilson, 2019)

Afterlives. The title of the new English-language book on Akerman’s work, edited by Marion Schmid and Emma Wilson, is poignant, painful even, but perhaps the most fitting for this very collection. It’s been almost four years now that Chantal Akerman left us. She left an immense hole behind, an absence, which cannot (and perhaps shouldn’t) be filled by someone else. At the same time, she has left behind a magnificent collection of films, documentaries and video installations that will accompany us for a very long time to come. These works become the director’s afterlives.

If one had only one word to describe the extraordinary trajectory of Chantal Akerman, one of the great visionaries of modern cinema, it should probably be courage.

This is it. The first sentence of the book and perhaps the best first sentence of a book on a director like Akerman. Everything else is complementary. It is this word, courage, which contains everything one needs to know about the director. Making her first film as a very young woman, a teenager almost: courage. Carving out a position for herself in a male-dominated industry: courage. Defying long-established norms in cinema: courage. Living a life as a haunted second-generation Holocaust survivor: courage. Marion Schmid and Emma Wilson did an excellent job in introducing us to Akerman’s life and work, two elements that are difficult to consider as separate entities. They are, instead, deeply intertwined. Films such as Là-bas, D’Est or No Home Movie show this. But this is the result of a shift, according to the book’s editors, a shift away from a ‘cinema of bodies’ to an engagement with the subject of memory and identity. Her cinema is a cinema of (be)longing, of a constant search.

Schmid and Wilson’s introduction is thorough and sets the tone for a book, which surprised me by its approach. It would have been easy to focus on the now standard works by Akerman, but this is not the path the editors have taken. Giuliana Bruno’s Passages through Time and Space, which she wrote in memory of Akerman, is a heartfelt tribute, in which she suggests that Akerman’s work is part of our intimate fabric. Bruno speaks of the role of time and space, and about what she calls psychogeography, all of which had been central elements in the director’s films. She feels a “distant intimacy” in Akerman’s video installations, “a psychic atmosphere that transpires on the surface of things.”

Nothing cannot happen. The pain and colour of the bruise must remain.

Carol Mavor’s Moeder, Maman, Mom is a daring chapter, which is a persistent push-and-pull between memories of Akerman’s work, memories of Mavor’s mother, of the author’s first reading of Anne Frank’s journal. It’s a chapter on and of fragments, a fragmented chain of memories and associations that are fascinating and challenging at the same time. The chapter almost reads like traumatic memories, which come and go, used by Mavor whenever they appear, without a chronological order. I can only salute the editors for including this wonderful piece in their collection.

There are other chapters that struck me because they looked at elements of Akerman’s work that have so far not been in the foreground. Jeanny Chamarette contributed Ageless: Akerman’s Avatars in which she explores agelessness in the work of Akerman but also in cinema, identifying agelessness as “an ambivalent form of cinematic resistance.” I couldn’t help but think of photography, this medium that has allowed us to stop time with a single click, and, with that, to stop ageing, if only in a photograph. Chamarette writes that ageing “is something refused, denied, exchanged in an oddly permanent and strangely replaceable relation between generations of on-screen women.” For her, in particular in the context of ageing, Akerman’s is a cinema of resistance.

To smoke a cigarette, indeed, both functions as an indexing of time, or a way of measuring time passing.

Alica Blackhurst’s chapter on the display of smoking in Akerman’s work is another original contribution that I particularly liked, especially because Blackhurst connects the process of smoking to the measurement of time. In some ways, we could then argue that the cigarette becomes a haptic clock. For Blackhurst it can also be considered “a baton to apportion time; or to attenuate the act of waiting.”

What I like in Schmid and Wilson’s book is the breadth of content it offers. It is not a book about the “usual” subjects we speak about in the context of Akerman’s cinema. There is work on the director’s installations; there is work on, yes, ageing and smoking; there is work on what Albertine Fox calls “vocal landscapes”; and there is also work on Akerman’s use of light in Cyril Béghin’s excellent chapter Light out of Joint.

Overall, the book makes a valid and interesting contribution to existing writing on Chantal Akerman. This isn’t self-evident nowadays. I often feel as though publications are made for the sake of it, not in order to add something new to the field. Schmid and Wilson’s book was therefore a pleasant surprise. It makes me sad, however, that in 2019, I have to highlight the fact that this book on a women director was edited and also largely written by women. At times, it fills me with despair that we need to note this as something special, but unfortunately we haven’t quite reached a stage in academic publishing where men and women have equal chances for publication. Maybe, this is a beginning…

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Escaping time

I didn’t expect my thinking about the possibility of escaping time. It’s one of those age-old science-fiction dreams that people have. Time travel is perhaps the most imagined, the most commonly imagined form of escaping time. There is not only the philosophical question of why we would want to escape time, but also whether we can actually do it.

Every year, I’m looking forward to reading the questions for the BAC en philosophie here in France. The BAC is the French school leaving exam just before you go to university. This year, more than in previous years, I felt encouraged to try to respond to one of the questions, even if, perhaps, not in a very philosophical way.

Is it possible to escape time?

Philosophy teachers answered the question on radio at the time. It all seemed straightforward and easy. No, we cannot escape time. But is it really this simple? First of all, the question is tricky because it doesn’t say from which point-of-view you should approach the question. I assume that the question is aimed at being resolved by Western, secular thought only, but it’s not stated anywhere that this is what students should be going for. Let me ramble a bit and see where it takes me.

Time itself, as a word, does not have an easy definition. Natural time is (vastly) different from mechanical time. Natural time, or let’s call it simply nature, has an effect on how we make use of our mechanical time in different parts of the world. The time you live by is different if you’re a farmer than if you are an office worker. You probably have different (shorter) work hours on fields in really hot, southern countries than in the north. At the same time, living in the digital age, time has become abstract and confusing, contradictory even.

The sun rises, the sun sets. Nature has its laws and abides by it. We can’t do anything about it. We go to work from 9 to 5. Working society, too, has its laws, which we usually abide by, but we can tweak the oppression by mechanical time. We change jobs to change our work hours. We can work flexible hours. We can become self-employed and become even more flexible (albeit also more stressed). Digital life, the digital world that has replaced much of our natural world around us (in term of awareness) has its own time. For lack of a better word, we call this time, but it has nothing to do with a continuous progress of time the way we know it. The digital is time assembled. It’s Stop & Go all the time. It’s manipulation, adjustment, repetition. And this, like natural time, we cannot change. The digital seems to have its own life. In the 21st century, natural time and digital “time” bracket our life. In between, we live every day by the mechanical clock that is in sync with no other time form.

If we want to discuss whether we can escape time, we first need to clarify which time form we’re speaking of. Before the advent of the clock, the answer to the question would have been a straightforward “no”. It is true that we cannot escape death, which means that we cannot escape time. Yet this perhaps only really holds true in our societies where, post-Christian belief, death is the literal end of something. The Buddhist belief in rebirth, I would be inclined to say, complicates the thought of death as a stoppage of time. If we began to consider death as merely another phase in our being, then it would no longer appear as the ultimate escape from time. At the same time, the philosophers on the radio argued that we couldn’t escape time because death would always catch up with us. If we continued this Western thought, would death then not be the ultimate escape from time, meaning that, in fact, we all achieve it and that this could, perhaps, even be the sense of life in our post-everything world?

There is little doubt that we can escape mechanical time. Ben Rivers’ Two Years at Sea is a wonderful example: leave society behind, live in the woods, according to nature’s principles and its own time. Forget about standard hours for doing certain things. Simply be. It doesn’t come as a surprise that villagers on a small Norwegian island plan to abolish the mechanical clock. The island of Sommarøy wants to become the world’s first time-free zone. Of course, the island cannot be free of time. But it can free itself from the chains of mechanical time. The argument behind this is simple. If there are no traditional nights during the summer period high up in the north, everything becomes the same. If you mow the lawn at 4am or 2pm is not a question to be had. It’s broad daylight, so go for it!

So, the answer to the question of whether we can escape natural time depends on the philosophy you follow in life. It is much easier to affirm that we can escape mechanical time. In fact, I believe that we have been escaping time since the advent of photography, and later cinema. But how about digital/virtual time? I would be inclined to say that virtual time behaves like mechanical time. It is artificial, it is imposed on us by ourselves. This also means that yes, we can escape it. It is us who created it, it is us who can abolish it. But perhaps this is too easy?

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Walden – Daniel Zimmermann (2018)

Not so long ago, I picked up Henry David Thoreau’s book Walden. Published in the middle of the 19th century, it is now something of an iconic book about nature, about the woods, about the joys of solitary moments. Several times, I have mentioned Umberto Eco’s Six Walks Through The Fictional Woods on this blog, and even though Eco’s work isn’t exactly about the woods as such, but more about the woods as a fictional entity, both books have come back to mind when I saw Walden, an observational, poetic, very slow, very contemplative documentary by Daniel Zimmerman.

A tree is felled somewhere in Austria, transformed into planks of wood, which are then shipped to an unspecified location in the Brazilian rainforest. The story is quickly told and not, in itself, interesting. Until you realise that the trade route seems reversed. You would, perhaps, expect it the other way around. Something else is interesting, too: Zimmermann’s aesthetics. The film starts with a slow, patient pan from left to right. We’re in a fresh, lush forest. It’s quiet and peaceful. We can hear birds lifting off from tree branches, though we don’t see them. This sequence is important because it makes clear Zimmermann’s intention: hear first, then see. Walden targets, first of all, our ears. While the camera continues to pan patiently towards the right, we spot a worker in a hard hat and a security vest, dwarfed by the sheer size of the trees, overwhelming, overshadowing. There is a real grandeur of nature, a real dwarfing of Man.

Walden (Daniel Zimmermann, 2018)

The patient pan to the right, it turns out, is not so much a pan, but a circular movement. Zimmermann’s camera circles 360 degrees around its own axis. I couldn’t help think of the Eastern concept of time; time not as something linear but as something circular instead. Walden uses this concept effectively and lulls us in. After nine minutes into the film, the felled tree crashes to the ground right in front of us. Before we even see it, we only see the trees in front of us vibrating. Then, almost total silence once the felled tree has fallen. An incredible scene, momentous even. All of a sudden, there is this discrepancy between life and death, both in the same frame. The silence is deafening, but so are the distant chirps of the birds that seem to respond to the act of felling. The silence highlights the chirps, makes them appear louder, more pronounced. And even though we might expect the camera to stop, to witness with us, Zimmermann moves on.

Walden (Daniel Zimmermann, 2018)

A second aspect that stands out in Walden. Apart from the use of circular time, the film puts emphasis on time as never stopping. Photography and film, it is true, can halt time, can seemingly give us power over time in that they both allow us to stop for a moment, to go back, to look again. Photography and cinema can freeze time. Or so we think. Zimmermann clearly defies this. His camera keeps moving. At dawn, when the planks are loaded onto freight trains; on the motorway; at the border where the police check the freight on lorries… Zimmermann positions us as passersby. Even though the trade route, or rather the entire process from felling to shipping to unloading, is at the heart of the film, it isn’t really. It is something that happens, just like everything else simply happens. The director’s magnificent camera pans are iconic of two elements of our life. First, a lot of things happen at the same time. Things are always moving, are in flux, and for that, it is difficult to fully pay attention to one single action. In the last century or so, everything has become much bigger, much faster, and, also, simply much more. I know that this is a standard argument, but it is important here because it leads to my second point: we cannot pay attention to everything that happens anymore. We have to select or simply keep going, which is exactly what Zimmermann’s camera does.

Walden (Daniel Zimmermann, 2018)

As mentioned above, sound is key in Walden. Because of the camera’s 360 degrees movement, we do not always see actions as and when they happen. We hear those actions first and only after a long, slow pan we see the action that belongs to the sounds we have heard earlier. In this way, Zimmermann creates tension, a form of slow suspense, and he plays with our expectations. In our culture, seeing is believing. Seeing is truth. We cannot trust our ears alone. We must see. The slow circular camera movement puts this want in suspension. We must wait for what we want. We must be patient. This, too, is Walden. An exercise in patience.

There is something else that stands out. Zimmermann’s camera never moves from right to left. The camera’s circular movement is from left to right, which is identical to our way of reading in the Western world. We read from left to right, as opposed to other cultures where people read from right to left. If the director’s circular movement reminds me of circular time in Eastern cultures, then he puts emphasis on Western culture in the way he moves his camera from left to right. In this way, Walden becomes a complex image of culture(s) and the ways in which we’re all connected. Once more, the film’s story about a tree being felled and then transformed into planks which are then shipped across the globe is, to my mind, only a story at the surface. After the film’s almost two-hour running time, once the circular camera movements penetrate deeper and deeper into the rainforest and the film comes full cycle, there is a sense that this wasn’t so much about the tree, but about something much higher, or, rather, something much deeper.

And I cannot end this post without noting the film’s official description: A slow down road movie. I think we have a new slow genre!

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Wang Bing – Un geste documentaire de notre temps (Antony Fiant, 2019)

It’s been quite a while since I have reviewed a book. This was primarily down to my not finding the right ones, or my waiting for certain books to be published. Slow Cinema continues to enjoy a particular attention in France, albeit it is important to note – once more – that Slow Cinema is an anglo-saxon term and if you were to look for something on the subject in French, you wouldn’t find anything at all. Reason being that those films are written about in a “normal” way, meaning they’re treated like any other film. Of course, their specific aesthetics do stand out, but there is no focus on the long-takes, on long duration, on minimalism. French writers speak about what those films have to tell (which is the most important part) and only then they say how they tell their stories.

Quite some time ago, I wrote about Antony Fiant’s Pour un cinéma contemporain soustractif (2014), which was very much a book about Slow Cinema (the first one, I believe) without mentioning the word. It was a good read, because it was so different from anglo-saxon literature on the subject. Fiant, who is professor at Rennes 2, in the city where I live (and where he also teaches a module on Wang Bing!), is back with a book on Chinese director Wang Bing. The director is clearly the most important contemporary filmmaker and the pace with which he releases films that deal with the conditions of his country is exceptional.

Man with no name (dir Wang Bing, 2010)

Wang Bing – Un geste documentaire de notre temps (2019) takes a look at all of the director’s films, with Fiant trying to group them into “cycles” or “trilogies”. One only needs to read the chapter headings in order to get more than a good glimpse of what Wang Bing’s filmography is about: “Lutter contre une amnésie historique” (A fight against amnesia), “Communautés dépossédées” (Dispossessed communities), “Individus dépossédés” (Dispossessed Individuals), “Quelle faute avais-je commis?” (What have I done wrong?). Without necessarily having seen all of Wang Bing’s films, one can gather that his country is not in a good state, nor is it developing into the right direction. That said, it isn’t surprising that the director, as Fiant correctly points out, is working clandestinely (“un cinéma contrebandier”). His films are the harvest of what the Communist Party and their political decisions sow. He gives silenced and silent histories a voice and is therefore much more than a filmmaker. He is also a historian, an activist, someone who, on an international stage, counters the official narrative of the state.

In the context of West of the Tracks, Fiant uses a term that I find interesting and also important. I wrote something similar in my thesis, when I spoke about Lav Diaz’s Melancholia. Diaz’s film contains a scene in which a group of activists dig up the remains of a disappeared person. The camera work in one specific scene differs from all other scenes. Diaz and his camera become archaeologists, who, themselves, help to uncover the dark truth behind the desaparecidos of the country. Fiant speaks of “une contemplation exploratrice”, a specific form of contemplation that seeks to explore. Even though the author uses this term in the context of West of the Tracks, I find that it describes a lot of the director’s films. The act of exploration characterises Wang Bing’s filmography. Although there are clear differences between his “mobile” pieces, such as Man without a Name, and his “static” works, like He Fengming, the act of exploration is at the heart of every single of his films.

Three Sisters (dir Wang Bing, 2012)

The subjects Wang Bing explores in his films always, without exception, raise ethical questions, as is the case with documentary cinema in general. Fiant picks up this subject time and again and he speaks, in particular, about three ways in which Wang Bing avoids crossing boundaries. What is important in the context of documentaries, Fiant argues, is the position of the filmmaker/the camera with respect to the subject. Fiant identifies an aux côtés de, a face à and an autour de. Importantly, Wang Bing is never really involved in what he films. He is present, and one can see, or even hear, this clearly. At times there is the filmmaker’s shadow visible in the frame, at others we can hear his breathing. And yet, as Fiant notes, Wang Bing remains exterior to the actual action, which can be noticed in his instinctive choices, like this beautiful scene in ‘Til madness do us part, when he follows a young man who runs around the mental hospital.

The liberty with which he films, expressed through the sheer number of hours of rushes, allows him, in parts, to contain the aspect of ethics. I was positively surprised that Fiant mentions this aspect of Wang Bing’s cinema several times, because other than his formidable Mrs Fang, none of his films have attracted such a debate, even though ethics are at the centre of his filmmaking. The same is true of the anthropological character, which Fiant identifies throughout his book. And it is those notes by Fiant, which I appreciate most. His book brings in fresh material. It is not existing material newly assembled, which we have seen several times with literature on slow films. There are actually new points you can take away with and investigate further, also in respect to other slow-film directors.

Fiant’s book is one of already three excellent French-language books on the Chinese director. Remains to be seen if, and when, there will be an English-language translation. I, for my part, hope so because they all contain a lot of good material, which should be made more accessible. Fingers crossed!

(Wang Bing, un geste documentaire de notre temps by Antony Fiant is now available via Warm Editions for 20EUR.)

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By the name of Tania – Mary Jimenez, Bénédicte Liénard (2019)

Since the Industrial Revolution, children have been massively exploited for work. Even though nation states regulated child labour, there is still a lot of work to do in order to safeguard them. What seems to be particularly difficult nowadays is the prevention of child prostitution. Teenagers without real roots anywhere slip into the hands of men and women, who try to profit from them, who lull them into their vicious circles with the promise of money and freedom. This “business” often happens in the dark, away from the public spotlight, and it is of major concern in Latin American countries. By the name of Tania made me think a lot, it is not a straightforward documentary, or a straightforward fiction film. Tania walks a path between these two.

To survive, I have erased myself. Time doesn’t matter.

Time doesn’t matter. Nor does a human being in a circle of prostitution. This erasure Tania, the young woman, speaks of is at the heart of the film. What matters is not visible, it’s in the off. Mary Jimenez and Bénédicte Liénard create a haunting absence throughout the film, with a lingering camera that tempts us, but that also refuses to let us go where we would like to go, that refuses to see us what we would like to see. In one scene, the camera takes us to the edge of a lush jungle. The green is marvellous, the sound eerie. We see the entrance to a jungle, lined by trees. There is a desire to walk further, to continue this walk and see what is on the other side. But the directors cut. They cut us off and leave us with an unfulfilled desire.

This is the point. There is an unfulfilled desire in Tania, too: the desire to be the young woman she should be, carefree, light, free. Free in all respects. Yet, she is cut off from this desire and taken to an underground world where the idea of freedom is connected to earning money. Tania had a difficult childhood, moving from family to family before she settled living with her grandmother. She has been taught to show strength. Crying wasn’t a way to express sorrow. It equalled weakness. We see Tania in a bus, on a boat, on a journey to an unknown place, unknown even to her.

She offers me a job, but far away. What do I have to do? Serve drinks and dance.

On a boat, the police is checking ID cards. It’s the trafficking police on the search for minors travelling alone. One 15-year-old has to leave the boat. She is considered too young to travel. The framings are tight. We are in between hammocks. Even though the boat is open and we can see the wind blowing in people’s hair, there is a sense of suffocation underlying those scenes. It is almost an atmosphere of suspicion. Once you realise that the police checks ID cards, you begin to worry about the children on board the boat. Are they travelling with their parents? Are they travelling with their “uncle”, their “aunt” who sell them to men in the city? What is going on in everyone’s mind?

I couldn’t help making a connection between Tania and Wang Bing’s Bitter Money with a pinch of Amat Escalante’s Esclava. Wang Bing’s film focuses on young people, often barely 18, or officially not 18 at all, who travel to the city in order to work. They face exploitation and conditions that tie them to their place of work. There is no freedom anymore. There is no life. They become part of an exploitative cycle of capitalist work. Esclava is about forced prostitution, a brutal short film that shows what Jimenez and Liénard don’t show.

She takes my ID card and throws it into the river. ‘Now you’re nothing’, she says.

Nothing. This is precisely the subject of the film. It is not so much about prostitution, albeit it might look like this at first. But Jimenez and Liénard, in their aesthetics, in their choice of storytelling, focus on what isn’t, on what is no longer, on what has been lost, on what cannot be reached. After fifty minutes, Tania tells us about the fines she incurs for not having a drink with customers, for waking up late. She says that her debts keeps growing, even though she works every day. Again, nothing – growing debt, no way out.

As well as the loss of dignity.

He raped me because I was a rebel.

Jimenez and Liénard’s film goes deep, travelling into the wound that is sexual exploitation. It’s a traumatic wound, which shows in the non-chronological progression of the narrative. The shifts between past and present, without warning, without explanation, are brutal. Even more brutal are the shifts between the two different pasts to which Tania returns whenever she remembers a little more. Traumatic confusion, for Tania and for us. The poetic feeling to the film is misleading. It’s a bubble, a cover, a lie to make you feel comfortable. But the truth is that the directors take you into the dark, a little deeper with every scene.

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A special slow gift for you

Even after many years writing on Slow Cinema, I still get the same question: where can we see the films you are writing about? It isn’t always easy to respond to that question. Some directors, like Wang Bing, have secured DVD distribution of some of their films at least, if only in Europe. Films by Tsai Ming-liang are easy to get, but only in Europe and the US, I think. Lav Diaz is a special case. And then there are all those new, independent films from all over the world that struggle to find a way to their audience.

For this weekend, I have a special slow gift for you. First of all, subscriptions for tao films come with a 50% discount from 10 – 17 May 2019. Your subscription costs only 2,99€ instead of 5,99€. tao films have a library of over 70 contemplative films, most of which are available exclusively on tao. We stream worldwide and invite you to discover the new generation of slow-film directors from all over the world.

To get your discount, sign-in or register on tao films. Then purchase a 1-month subscription. The discount code has already been applied. Remember, this offer is valid from 10 to 17 May 2019.

Second, courtesy of a wonderful person, The Art(s) of Slow Cinema can offer its US-based readers a 50% discount to the new VoD platform OVID. Your subscription will cost only $3,50 a month for three months  ($6,99 after that unless cancelled). OVID offers the big names of Slow Cinema: Chantal Akerman, Wang Bing, Nikolaus Geyrhalter. There are also Patricio Guzmann and Chris Marker. Ben Rivers and Ben Russell are there, too. So if you were dying to see Wang Bing’s new film Dead Souls or Chantal Akerman’s Là-bas, this is your chance to finally see those.

To get your OVID discount, head over to their site and sign up by selecting “Recurring monthly membership to OVID tv.” Then click “Redeem coupon” in the upper-right-hand corner. Your code is “SLOWCINEMA” (the code is valid until 31 May 2019). And thank the magical person on the other end, who made this possible 🙂

Enjoy the slow weekend with your films. Looking forward to seeing you on tao films!

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Closing Time – Nicole Vögele (2018)

The beauty of Slow Cinema is that directors welcome you to their world and let you explore it in your own way. If you follow one director in particular and have seen all of his/her films, then each new film feels like coming home. I hadn’t realised to what extent this seemed to be true until I saw Nicole Vögele’s superb Closing Time, set in Taiwan, in an environment that feels so familiar after several films by Tsai Ming-liang. It is like sitting on that nice, comfy sofa that Tsai Ming-liang had prepared for me and which Vögele invited me to sit on to see her film. It is marvellous to notice the true force of slow films, which sink in and stay with you unconsciously, films that do make you feel as if you are there with the filmmaker.

The wind howls around us. Strong waves brutalise the coast. And then – peace. Absolute peace. The stormy sea gives way to an empty street at night. There is a large part of an uprooted tree on the pavement. Faint music. Rice cooking in boiling water.

This sequence of scenes feels almost like dream. It is like a ferocious journey at first, before it becomes an almost magical dream-like state. The alternation between noise and silence, movement and stillness, is a key element in Vögele’s film. Taipei at night, a city of contrasts. Closing Time tells the story of Mr Ku and his night-time eatery. His life, it happens at night. He chops veg, he cooks, he helps his wife serving customers. Despite the work in the kitchen, the eatery seems to be a haven for peace during the busy nights in Taipei. It’s a meeting point, it’s where workers come to eat, to have a chat. Mr Ku knows a lot of his customers. Eating there means becoming part of the family, part of a circle of people who follow their routine jobs in order to keep their heads above water.

The night in Taipei isn’t black. I was reminded again of the thought-provoking book Nuit by Michaël Foessel, the idea that the night has become something rare. Darkness has become light. The time for rest has become the time for work. Taipei never sleeps in Vögele’s film. The black of the night that used to be is now tinted in cold blue. The night that used to be is now an artificial day. At a vast market hall, shop owners on scooters shop ingredients. After a typhoon destroyed local harvests, people have no other choice but buy their products from the mainland. Mr Ku complains about the costs. Every month, he spends more on the ingredients, but the eatery cannot keep up.

Closing Time is about fragile existences, created by the night, by economic conditions, by a multitude of circumstances. There is life at the margins, a life which we don’t (want to) see, but which continues regardless. People make do. There is a beautiful scene half-way through the film that struck me as one of the most special scene cuts I have come across in recent years. For approximately an hour we follow the fragile existence of people, at times accompanied by the sound of ferocious winds and heavy rain, the coming typhoon threatening the people’s fragile existence even more. And then, Vögele cuts to a park, a literal but also a visual breathing space. There is a man playing the saxophone somewhere. He’s difficult to spot, but the beautiful, peaceful melody is just… it opens your heart.

So does a long, slow pan, which allows us to see the nature outside Taipei, a world that allows us to breathe, but that also shows the clear contrast between the world of the Nachtschwärmer, the night owls, and the world that seems to be out of reach for them. Mr Ku speaks about the necessity to take a break. His fragile existence also depends on his ability to rest, to break out of the hamster wheel which his life has become. Closing Time is very much about this hamster wheel, about the constraints that those at the margins have to abide by. But it is just as much a film about agency, about the liberty to take a decision that allows you to be. Instead of returning home and back to work, Mr Ku takes a detour with his scooter one day. He doesn’t seem to have a specific destination in mind. The only destination he drives towards is a badly needed escape, in much the same way the saxophone allowed us to escape from the eternal blue night earlier in the film.

Vögele’s film is a genuine gem. It feels as though she continues where Tsai Ming-liang had left off. It feels like a continuation of a world that slow-film fans might recognise, but she adds her own touch to this world. In an interview, she once said “For me, it’s not important if I shoot a film in Taipei or in Zurich. I think what really interests me is a really deep humanistic thing. Why are we here? What is human? I think that it’s not important where you do that.” But it’s important how you do it, and Vögele shows in Closing Time that she is well-equipped to explore those questions with her camera.

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Taste of Cement – Ziad Kalthoum (2017)

My father’s hand was the city of Beirut.

I came to Ziad Kalthoum’s Taste of Cement by accident and it’s one of those accidents that you’re grateful for. Not so long ago, I read a long article on the Guardian about our obsession with concrete. Concrete, stable, over-towering and yet destructive, is perhaps the symbol of our advanced modern societies. Kalthoum’s film is not only about this though. It’s a poetic journey in many ways; literary, cinematically, humanly.

I’m trying to remember my life before the war.

Ziad Kalthoum tells two stories. His film is set in Lebanon. The camera observes Syrian migrant workers who are employed on construction sites around Beirut. They’re rebuilding a country that has been ravaged by war; all the while war is destroying their own country. Syria, where war has been raging for eight years, is always in the background of the film. The country is for a long time an absent protagonist, the main protagonist even, and it’s in the fabric of each character, of each movement, each action. Syria is there.

But it’s crumbling. It’s being dismantled, destroyed. The director, from Homs, puts the country at the horizon. There is a feeling of longing, of desire, but also of anxiety. After a twelve-hour shift on the rooftops of Beirut’s new building complexes, the workers return to Syria. In their makeshift housings, beyond humane, they travel back home via their mobile phones. Social media allows them to follow the war and the ongoing destruction. It is here that Kalthoum merges the two locations of the film; one a war-torn country, the other in a mode of post-war reconstruction.

The sound of the sea is deafening, but the waves stand still.

Kalthoum guides the viewer through the use of a voice-over, through the use of a worker’s memories of his childhood, the times when his own father returned from work abroad, from Beirut, from the construction site. With a taste of cement. The man’s memories are vivid, almost palpable. We can imagine a young boy running towards his father, fascinated by those white hands that show the marks of hard labour. “Cement eats your skin, not just your soul,” the voice-over tells us. The food the father cooked upon his return had always tasted of cement, the young man remembers.

This taste, it is a bitter one. The film begins with breathtaking imagery. Each frame is aestheticised, photographic, marvellous. But the images contradict the voice-over. They contradict the hardships, the war at home. The second part of the film begins to make Syria, the absent protagonist of the film, visible, not only through pictures and videos on the workers’ mobile phones. The slow, almost peaceful movements of the cranes in Beirut are juxtaposed with gun turrets of tanks. The movements are the same, the purpose on opposite sides. Creation, destruction. Destruction, creation.

When your palm corrodes you stop counting the days. Time stops.

Man giveth. Man taketh.

There is a special rhythm to the film. It is contemplative, observational, poetic, but the director disrupts this rhythm several times. Those disruptions, they function as shock moments and as a link to the images of destruction in Syria. The taste of cement is present not only in those who work abroad on construction sites. It is also present in those who are buried underneath the ruins of their houses, in those who dig for survivors.

Kalthoum’s rapid editing towards the end of the film evokes the traumatic shocks of war. The routine and repetitive work processes give way to footage of destruction and of death. It is as though the film comes full circle. It is as though it points to the senseless circle of construction-destruction, the sheer painful irony of Syrians helping to rebuild one country while their own is ravaged. Taste of Cement is a look at our own conflictual nature and one cannot help but keep a bitter aftertaste.

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Century of Smoke – Nicolas Graux (2019)

There is one aspect of my work in the field of Slow Cinema, which I like more than anything else: the opportunity to travel the world via the eyes of filmmakers who listen to marginalised people around the globe. For the first time in ten years writing on the subject, I have been taking a trip to Laos, a country perhaps no one really knows much about. Perhaps the capital, at most. But when it comes to life in Laos, a small country in south-east Asia, with almost seven million inhabitants, we know nothing. Nicolas Graux has travelled there to use film as a means to tell the story of Laosan, a young man, married with two children, who is addicted to opium.

This addiction doesn’t come from nowhere. On the contrary. As Laosan tells us in the second half of the film, the family grows the highly profitable plant. The plantations in themselves don’t cause the people to get addicted, but a lot of men in this Akha society are. Laosan’s parents, he tells us, became addicted after the death of his brother. They didn’t know how to handle their grief. Opium became a relief and his father, in particular, is seen smoking time and again throughout the film. This is only part of the story, however. The core of Graux’s film focuses on Laosan himself and the ways in which his opium addiction affects not only his own life but also that of the people around him.

Graux uses breathtaking long-takes in order to situate us in the milieu the Ahka are living in. Tight, almost suffocating close-ups are replaced with wide open shots of the jungle, low-hanging clouds moving along the horizon. Laosan is a heavy smoker, he tells us. As soon as withdrawal effects are setting in, he needs to tackle them by smoking again and, more importantly, smoking more. We see him preparing the drug, we see him inhaling and exhaling. We see the smoke that leaves his mouth and his nostrils. The repeated shift between close-ups and long shots resembles Laosan’s smoking process; the film inhales and exhales. The low-hanging clouds become a mirror for the opium smoke that infests a substantial number of Graux’s frames.

But the film is not only an aesthetically pleasing, visually stunning piece. Graux lays open the problems of opium addiction in society. Laosan is an absent husband and father. He doesn’t know what to do with his life. He has lost all energy, all perspective for the future. He is almost lethargic. His parents, especially his father, urge him to move away from the region and to build a new life somewhere else, to a region that had something to offer. Laosan’s father reiterates time and again that the region had nothing more to offer, and that his son needs to make a move fast. The dialogue between parents and son, shot in an extensive long-take, is ironic in some ways. The father, himself addicted to opium, scolds his son for losing all interest in making something out of his life. It is clear that the problem is the opium, and yet the father doesn’t mention it. Opium – the elephant in the room.

Most heart-breaking is a sequence that focuses on the women in the village. It is they who suffer the most. They speak of their horror witnessing the drastic change in their husbands. They speak of their fears of being beaten because opium makes their husbands violent. They speak of wanting to leave their miserable lives behind, of going to China, of looking for a new man, a new job. Laosan’s wife even speaks of suicide because she can no longer live this life. It’s her children who hold her back. Who would look after them? she wonders. Her plan is to move away as soon as her children are old enough. Until then, she will be locked into a tiring fight against this disease, this addiction that has changed the face of the region.

But perhaps there is hope. Laosan tells us that the Laotian government seeks to prohibit the growth of opium. The young man, marked by over a year of addiction, is hoping for this change, giving him the chance to finally come off it. For Laosan, being surrounded by opium is counterproductive to any attempt at freeing himself from those chains. He hopes for the government, for the prohibition of opium in the country, in order to get clean. It is, perhaps, the desire of a vast number of people. Laosan is only one of many. Graux allows him to tell his story and his camera is a patient observer, which stylistically also reiterates the idea of lethargy. Cinematic slowness becomes an expression of each and every lethargic day spent in the mountains and hoping for better days to come.

I couldn’t help but think of Apichatpong Weerasethakul several times while watching Graux’s film. There is a degree of similarity between Weerasethakul’s Tropical Malady and Century of Smoke. Is it the location? The aesthetics? The way of observation? I haven’t found the answer yet, but regardless, Graux walks in the steps of big-name slow-film directors. With Century of Smoke he has arrived at the very heart of Slow Cinema, and he sits comfortably amongst Weerasethakul, Lisandro Alonso and Tsai Ming-liang.

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The year after Dayton – Nikolaus Geyrhalter (1997)

Since summer last year, I have slowly but surely made my way through the filmography of Austrian director Nikolaus Geyrhalter, who I have started to perceive as one of the most important filmmakers working today. He is the European equivalent to Wang Bing, albeit more composed. His films allow us to see what we usually wouldn’t see. He tells the stories of those who lack listeners. He is the listener, and so are we. The Year After Dayton, his second documentary, is set in Bosnia the year after the peace treaty has been signed. The 90s, after the collapse of the Soviet Union and with the ensuing collapse of Yugoslavia, were dominated by war in Europe.

I was born in 1988 and was well aware through TV news that my childhood was filled with news of brutal conflicts that felt like sort of next door, rather than at the other end of the world. There was not only Bosnia. The clearest I remember is the war in Kosovo, primarily because this was the first time I consciously heard adults around me speaking of the German army and their work there. We also had a new family moving into the house where we lived. They came from Kosovo as refugees, and one of the daughters became one of my best friends in the early 2000s. I learned a lot about conflicts, about Islam, and human suffering during that time.

The Year After Dayton is with a running time of over three hours a long film, but the time spent on the subject is absolutely necessary. Geyrhalter divides the film into four parts, four seasons, which allows us to see a change within the first 12 months after the Dayton peace treaty came into effect. The Bosnian war lasted three-and-a-half years, which incidentally coincides with the films running time in hours, and it was a bloodshed beyond description, not long after Europe had found peace once more in 1945. But as Geyrhalter’s film shows, the years of conflict became a starting point for a development which we still see today. Several interviewees in the film tell us that life before the war was peaceful because no one cared about the concept of national identity. Croats, Serbs, Muslims – they had lived alongside one another and one’s nationality or religion wasn’t an issue. The war has changed this.

One girl, a refugee who had to flee the violence with her mother, is interviewed while sitting on a blanket in the grass. She tells us about a friend she used to have, her best friend. They used to spend a lot of time together, but now she no longer wants to see her because she is a Serb, and Serbs killed her father. It doesn’t matter that her friend didn’t actually kill her father. It’s the nationality that counts, and she can no longer be friends with Serbs. The selection of interviews shows that the war has created a rift where once used to be a multicultural community.

“Every shepherd knows what’s good and what’s bad, but the governments don’t know this.”

Geyrhalter makes us listen to the simple people, those who were used as pawns and who lost everything. One woman tells us that she has lost 16 members of her family, her husband has lost 17. The people the director speaks to have lost their house, their job, friendships. They have lost limbs. They are no longer the same person. One boy we get to know hasn’t been to school for almost four years. We meet a woman who leaves the house for the first time in four years to see how the streets look like. It is a sad walk. There is little else but rubbles and destruction. Ruins everywhere you look. Geyrhalter films the woman from behind, allowing us to see the landscape of destruction which she sees.

“There is no love after Dayton.”

The Year after Dayton is a film about a huge sinkhole which has opened under the feet of people and which has sucked in everything that life had to offer before the war. Dayton challenges the way we speak about film. I, too, have said earlier that the film was about something. Everything – painting, literature, music, film – is always about something. Or so we have learned. But Dayton is about the opposite. Nothing isn’t an adequate word in this context, although what we see in the film is essentially what has remained after the war, which resembles nothing the people had known before. Nothing remains, and it is this nothing that the film speaks about. It is not just loss that is expressed in the film. There is a deep sense of this sinkhole, a sort of anno zero. The lengthy interviews, a trademark of Geyrhalter, give voice to an emotional void; a numbness that feels like resignation. Life continues, must continue. Yet one can sense change. What we see through Geyrhalter’s camera is the first generation implicated in the conflict. What we can sense, on the other hand, is the struggle of those who come afterwards, those who have to make sense of this brutal legacy.

As with Pripyat and Elsewhere, The Year After Dayton leaves one with an almost bitter aftertaste, caused by several questions at once: what’s next? What has since happened to those we have come to know? Is the memory of the war kept alive? What does the next generation do with this dark past? What remains today, over twenty years after the release of the film?