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Le passeur de temps – Sylviane Agacinski (2000)

More often than not, book flea markets are the best way to find gems that you might not find in book shops (anymore). Very old books from the 19th century, old film magazines, discontinued books – a whole range of literature that can genuinely enrich your reading, your thinking, your research. It was on a flea market last week that I picked up Sylviane Agacinski’s Le Passeur de Temps – Modernité et Nostalgie, quite a feast for the brain if you’re interested in the subject of time and modernity.

But let me begin with the actual beginning of the book, in which she describes a photograph, which shows a group of students somewhere between 1890 and 1900. All students are male. They look proud, sure of themselves. But there is, in the background and centred, a nude woman. She appears to be just the same: proud, sure of herself, confident. Only one man looks at her. The others look straight at the camera. Agacinski suggests that the nude woman stands in for modernity, appearing at the horizon and few people notice it coming. An interesting take, which, I’m absolutely certain, wasn’t the intention of the photographer. At the same time, we are at the end of the 19th century. Photography itself is part of modernity. The photograph itself is modern, the nude woman becomes a reinforcement of “the new” taking over.

Le Passeur de Temps is a threshold experience, just like this photograph. Written in the late 1990s and published in the year 2000, Agacinski’s book evaluates what has been and what is. It is not a book on the history of modernity and time. It is a philosophical book that poses crucial questions. I would even think that the faster we move forwards, the more essential those questions become. Agacinski’s passeur is taken and adapted from Walter Benjamin’s flaneur, the passeur being what characterises us, and our time, most: everything, including us, is merely passing through or by. With modernity’s aim of constant progress (forward movement), we have to keep going. Johann Wolfgang von Goethe’s “Augenblick, verweile doch. Du bist so schön” takes on an important meaning here. The desire for a moment to last, to become eternal, is perhaps stronger than ever before, but it is also less likely than ever before that we allow for a moment to last.

Agacinski reminds us in her chapter L’Heure Occidentale that it used to be religion and politics which created a temporal order in our lives. If history had a religious or political nature to it, so did time. This has changed drastically, however. Globalisation, Agacinski argues, meant nothing other than a homogenisation of rhythms around the world. All rhythms are now Western rhythms, and it is this Western rhythm that makes people believe that time needs to be productive and profitable. Using the work of Claude Levi-Strauss as a basis, Agacinski notes that we could essentially divide the world into two forms of civilisation: those “made to change”, those whose people believe in the possibility of infinite power and knowledge; and those “made to last”, those whose people live in an equilibrium with nature. It’s as though the fate of our modern civilisation is foretold…

This distinction is, in a very crude way, a difference between fast and slow. We have Western society persistently moving forward, and those societies which are meant to last. I like Agacinski’s description here. Societies meant to last…lasting, enduring, duration. Civilisations that live in harmony with nature, that follow natural rhythms. Western societies, on the other hand, live through an eternal passageway, albeit it’s not the mechanical clock, which dictates this movement towards an unknown goal. It is, Agacinski suggests, the stock exchange which waiting for its profits that govern our lives.

Notre monde, surpeuplé d’images, nous fait cohabiter avec des foules de fantômes et douter de l’homogénéité de notre temps. 

When the book was released, 18 years ago (sometimes I really do feel old!), the over-saturation of images was at its beginning. What we see now is something that perhaps no one could have imagined 18 years ago. But the sheer flood of images forces us to live with phantoms. What does that mean for our lives, for our societies?

Essentially, modern consciousness is a “passing consciousness”. It never rests, it never stays. Modern consciousness is aware that our lives are nothing other than a passing element. We come and we go. Agacinski notes that before the age of modernity, at a time when in particular religion still governed our lives, man had a goal. There was this idea of working towards an ideal. Everything one does, everything one creates, one lives through – everything is part of our progressing towards a higher ideal. This ideal was our goal, the reason why we were alive in the first place. This ideal is gone. What remains? There is a thought-provoking argument in the book, which still keeps me thinking.

Selon une longue tradition en effet – avec laquelle il est difficile de rompre – le passager a été conçu comme la négation de l’éternel, donc de l’être. Ce qui ne pouvait durer, rester absolument, ne pouvait pas être.

The idea of passing through”, as we do nowadays, negates eternity. It was our ancient dream to become, or at least to create something eternal. There is this Trauma Management Therapy, which I mentioned in my PhD. We know that we will all die eventually. It causes anxiety, which we tackle by working on something that might make us eternal in one way or another. Yet, modernity, which shows us every day that everything we do is what is called “vergänglich” in German, means that we have no means to tackle this anxiety anymore. Living becomes mourning our death in advance. But the most intriguing point is: if only the eternal, those things that last, are considered to be in the actual sense of the term, then how can modern man still be?

Passionate attachment to life and to youth, Agacinski argues, are only a symptom of the diminishing of the eternal. We try to hand over something to the next generation, something of us, which would make us live longer than our body ever would. Yet, we cannot stop the continuous forward movement towards our non-existence. A taster of mourning, as Agacinski describes it.

Let’s leave this heavyweight argument behind for now, though, and speak about her argument that our concepts and experience of time and space are acquired and not innate. We learn it depending on where we are born, where we grow up, in what kind of society we live. It is based on common human conventions. I would quite like to bring Slow Cinema at this point, because it is/can be a means to acquire a different concept and experience of time and space. If our experience of time is acquired, we can also unlearn our previous ideas and learn something new. Slow Cinema, with its concept of time very different from that of modernity, can be a tool to facilitate this movement. The present, Agacinski argues, is the opportunity for an event or a moment to last. It’s not like the past which is “a world outside of me, without me”, something that we’re merely looking at from the outside. Instead, we’re in a lasting moment. A moment that stretches.

Are slow films a form of the present tense, even if they tell stories of the past? It is an interesting question to which I have no answer. Cinema is a threshold experience, a modern invention which makes us looking at the world passing by in front of us in a much more extreme way than real life ever could. Cinema, by nature, is a passing experience. In this way, it couldn’t be more modern, more emblematic of us as the passeur. And yet, where can we situate Slow Cinema that, through lasting images, invites us to see our lives passing by? A form of film that, more so than popular film, asks us to “lose our time”, to “waste our time” but that, at the same time, invites us to be, to last? Is Slow Cinema a way to slow down the diminishing of the eternal, our attempt at stopping the inevitable progress towards annihilation? 

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The Long Take – Art Cinema and the Wondrous (Lutz Koepnick, 2017)

Time for a new book review. It’s been comparatively quiet in academic publishing when it comes to Slow Cinema. I speak of experience when I say that it’s not easy to publish something on the subject in an academic context. Again and again, I have to point out that the best writing comes from outside academia. Just recently, the online film magazine Multiplot published a  special issue on Slow Cinema  with articles on Lisandro Alonso, Albert Serra and Lav Diaz as well as thoughts on online platforms such as those by Experimental Film Society and tao films. Those articles are free of constraint and therefore fit to the subject.

During my PhD research, I have come across Lutz Koepnick’s magnificent book On Slowness, which I reviewed here on this blog. Koepnick impressed me with his non-confirmative, out-of-the-box thinking. The result was that I became sadly aware of the limits of writing up to that point. Koepnick’s work aligned itself with my own writing, trying to see things from a different perspective, introducing a new angle, a new sub-topic, a challenging way of thinking about slowness. At the time, the author looked at areas other than cinema. On Slowness was a necessary contribution in order to diversify the debate on what slowness can mean and stand for. Most importantly, Koepnick noted a link between slowness and memory, something that I was particularly happy to see because I had often thought I was the only one seeing (feeling) this. If you haven’t had a chance yet to read On Slowness, you should get yourself a copy because it is a refreshing take on slowness in various art forms.

Koepnick’s new book The Long Take – Art Cinema and the Wondrous (2017) differs in many ways from the author’s first piece in that it is more focused and therefore also more constrained. If you have read his previous work, The Long Take will feel less liberating. It’ll feel drier and more directed. The book isn’t a journey the way On Slowness was. Instead, it is a directed effort to come to a previously established result. It feels more academic, and here it needs to be said that academic literature just doesn’t feel Slow Cinema. It has always failed at it, and those articles that try to change this have a hard time getting published.

Contrary to On Slowness, Lutz Koepnick focuses in The Long Take much more on cinema, albeit only one chapter is dedicated to Slow Cinema. Koepnick remains faithful to his approach of broadening the subject matter, as he had done before. This isn’t a book about Slow Cinema, it is a book about the uses of long takes in (art) cinema in general. Once more, Koepnick asks us to think out of the box. It is true that the long take is more often than not discussed exclusively in the context of Slow Cinema. I have always had an issue with this and argued in my PhD thesis that this approach was wrong, given that even early cinema contained long takes, primarily because editing hadn’t been invented yet, so actions had to be filmed from beginning to end. Koepnick follows a similar line, writing about Andy Warhol, Ulrich Köhler, Michael Haneke, Francis Alys and Sophie Calle.

Something the author introduces to us, and to the field of cinematic slowness, is the idea of the “wondrous”. According to Koepnick, long takes challenge “what it means to be attentive today” (9). Indeed, the idea of attention, of being attentive, of our patience has emerged (and has been foregrounded) when technology began to speed up our lives. What has happened to our attention as a result of an increased use of technology? As a result of ever quicker cuts in Hollywood action movies? But there is also the wondrous, which, Koepnick argues, the long take confronts us with. One might think of the feeling of wonder coming as a surprise, as a quick sort-of lightbulb that enlightens us. And yes, this is what it does. Wonder comes as enlightenment, in particular when one realises that you have never actually seen something, but have only looked at it.

“Wonder happens suddenly. It ruptures the fabric of time, yet unlike the traumatic experiences of shock, the wondrous neither overwhelms nor petrifies the senses. It produces curiosity rather than fear, rapt attention instead of sensory edginess or mental shutdown.” (9)

It’s not only about wonder to me, albeit Koepnick makes a very good point here. In the end, what often happens if you’re following the idea of yes-boredom (i.e. you’re willing to engage with something that seems to be boring), then you begin to marvel over what you see. It is the extraordinary ordinariness that we keep neglecting, forgetting, ignoring because it doesn’t fit into the concept of progress. We don’t have time for it. But, Koepnick reminds us, the long take can be a way to instil this wonder in us. And it can achieve this through many different ways. The author notes that the long take is not necessarily a form of cinema only. Instead, “it travels across different platforms of moving image culture” (3). As he has done in On Slowness, Koepnick tickles my personal interest in the aesthetic of slow and its links to memory, in particular to trauma. Writing about Béla Tarr and his apocalyptic films, he suggests:

“Long takes like Tarr’s embrace the mechanical time of moving image projection to open a door for the unpredictable temporality of human experience. … their aim is to envisage futures where trauma, fear, and ever-alert self-management cease to have a hold on what we know, how we act, and what we sense.” (12-13)

In On Slowness already, Koepnick noted correctly (in line with Chinese belief) that there is not one temporality, but several temporalities. Lav Diaz has always been emblematic for me in this context. His lengthy films always combine monotony with shock, the slow and the fast. It’s not so much a rollercoaster. It is a smooth, but very affective/effective way of showing that life doesn’t run at the same speed all the time. On the contrary, it varies because of our personal experience. Traumatic experience, for instances, can make you feel as though what happens happens in slow motion. There are other events which may appear to have passed quicker than anything else you have ever experienced. It’s this mix of temporalities that Koepnick (and Diaz) foreground in their work.

Part of this, in Koepnick’s work, is the formation of a new term, which I liked and which made me think: the cinema of thresholds. In his writing on the cinema of Tsai Ming-liang, the author identifies a very specific camera in the oeuvre of Tsai, a form of long take which sits at the edge of movement and transformation. In his own words,

“(The) cinema of the threshold does not present the slow as a mere inversion of today’s speed but rather as a medium to develop fundamentally different notions of movement and spatiotemporal mapping.” (83)

The concept of a cinema of threshold deserves further reflection on what the long take can achieve, although I noticed while reading that despite those very good arguments, Koepnick often notes the long take’s opposition to modern speed, which, if you’re a bit pedantic about it, cancels out the very argument I have just quoted. Nevertheless, the threshold between movement and transformation is an interesting one, in particular in video art. From my work for tao films, I know that there is certainly something marvellous about video art’s use of slowness in order to transform something; a background, an image, our perception, our thinking, our experience. It is not about merely showing us that there is another idea to life, a side that is slower than what we believe is normal. It is instead about transforming something, actively, which becomes a core characteristic of Tsai’s Walker series.

“What we witness in these twenty-one shots is the birth of cinema from the spirit of photography – or conversely a film trying everything at its disposal to escape the demands of forward motion and return back to the photographic.” (78)

Tsai’s Walker is essentially about persistent transformation. I have long argued that Slow Cinema combines photography and cinema, and Koepnick picks up on this. There is a push-and-pull between static and moving images, between movement and stasis without ever being either one or the other exclusively. Tsai Ming-liang’s films, especially his Walker series, invite us to consider the constant flux that not only images, but also we ourselves are confronted with throughout our lives.

All of that said, however, there are downsides of the book, which disappointed me, because I know Koepnick’s earlier works. I loved his precise writing in On Slowness, liberating (liberated) but precise, to the point. His clear language. In The Long Take, you often find expressions such as “some critics think”, “it is often concluded”, “critics argue” without the author noting who exactly argues or thinks this way. His precise writing gives way to generalisations, which is problematic. If you find an argument somewhere, note the author behind it so that others can verify it…first thing you learn as a PhD student. This rather annoying point is combined with a clear lack of proof-reading. In the last five years or so, academic publishers have obviously cut their proof-reader staff, because the quality of books is just no longer the same. The Long Take is by far not as bad as Dirk de Bruyn’s The Performance of Trauma in Moving Image Art, which was a complete disaster and should have been shredded and republished right away. Nevertheless, it feels as though proof-reading was the least concern of both author and publisher. It’s part of a trend to cut, cut, cut and publish texts no matter in what state, just so that you can be first in a specific field. I don’t think it’s the right direction, but authors and publishers have to decide if they really want to continue going down this route.

As far as the book’s bibliography is concerned, I have to say that it’s rather thin. It should be said that Koepnick makes perhaps more references to women writers than other authors before him in this field. But he has unfortunately fallen into the same trap, every other published author has so far fallen into: one always reads the same names. Elsaesser, Marks, Adorno, Benjamin, Jaffe, Flanagan, Deleuze, Schlosser, Kracauer, Mulvey, Rancière. I would be delighted to find something by Elina Reitere (PhD, Narration in Slow Cinema), or Diana Poppa (PhD, Slowness in Romanian cinema), or seeing my own work. The excuse that one isn’t aware of those works just isn’t convincing and the longer they’re ignored the less convincing the excuse becomes. Books on the subject matter we’re speaking of don’t have to be based on the same authors over and over again. It is a choice that the author takes when sitting down at his/her desk. It is also for this reason that On Slowness felt much more refreshing and a real addition to the field. The Long Take, on the other hand, while containing several interesting points, doesn’t reach the previous book’s quality.

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The next step – The Art(s) of Slow Cinema Journal

It’s been several years that I dream of publishing my own journal. I was still a student when I began to think about pursuing this because I was frustrated at being rejected because my subject matter didn’t seem to fit anywhere. Things have changed lot, though, since the idea first popped into my head, although I can say for sure that it has never disappeared. Over the years, my blog has become the most visited site in the area of Slow Cinema. I have readers from all corners of the world (except for Greenland, which I find very sad), and I have gotten to know a lot of wonderful people because of my writing. I have gotten to know filmmakers, cinephiles, but I also came across new films thanks to my readers. In the last five years, I have been able to build a network of people whose interest and thirst for Slow Cinema I’m happy to cater for, and who, at the same time, taught me a lot; about cinema, about writing, about confidence, about myself.

It is thanks to Daniel Fawcett and Clara Pais that I’m returning to my idea of publishing a journal. When I held their FilmPanic magazine in my hands, I could no longer shake off this thought. I could no longer ignore it for another couple of years. My guts told me that now was the time. Why is that? Because I feel that this would be the right step forwards; expanding on the blog; inviting other contributors, whom I always rejected because the blog was supposed to be my personal platform on which I developed my own ideas; creating a new challenge for myself; challenging academia and its published content on Slow Cinema.

The Art(s) of Slow Cinema has already given birth to tao films, my video-on-demand platform for contemplative world cinema. The platform went live on 1 January 2017, and after a few adjustments (learning by doing!), we’re now offering a growing catalogue of fiction films, documentaries and experimental cinema. Every month, more films are added and you can either buy the films individually, or you can get yourself a 30-day subscription, which will not be renewed automatically. We’re fair and don’t want to cash in on people’s forgetfulness on having subs with several platforms. So, in case you haven’t yet been aware of this project, you should definitely check it out, because we show films that are difficult to get hold of, or are, in most cases, available exclusively on tao.

The Art(s) of Slow Cinema journal, whose publication in the near future I’m herewith announcing (you should imagine me dance while writing this!), is another step forward, another attempt at expanding on the work I have already done, and at creating alternative content in the context of Slow Cinema. I will take it slow, of course, and start small. There won’t be a fancy design, there won’t be glossy paper, or a team of editors trying to think of what’s best to publish. What this journal will be instead is a space for those interested in the field to publish their ideas and thoughts. The journal will develop as freely as it can, without word limits etc which always inhibit a real development of great ideas. Just as I listen to the filmmakers, who release their films through tao films, I’ll listen to the writers of The Art(s) of Slow Cinema journal and accompany them as best as I can. So what can you expect if not the glossy stuff or a perfectly designed, expensive magazine?

You’ll be able to read exclusive content that you wouldn’t find here on this blog. There will be interviews with filmmakers. There will be filmmaker notes, essays by filmmakers, diaries about their shootings. There will be essays by cinephiles, who have a special interest in Slow Cinema and who love to explore certain themes in more detail in their writing. There will be creative responses to films. There will be a whole lot that you will never find either here or in academic writing. It’ll be a sort of fan journal, if you want to call it this way, albeit this might sound too cheesy and boring.

The first authors have been selected, and they’re working on their respective pieces until the beginning of July. I’m really looking forward to this and feel super excited to take this step this year, as, yes, the first edition will be published this year. Magazines will be available via pre-order only in order to create a sustainable project that does not become a financial burden. I don’t want to prep 1,000 copies if only 100 people want to read it. I don’t have a fireplace where I can burn the rest to heat the house 😀 Nowadays, we need to be reasonable and while I would love to go full-blow on this, I want to do this right, that means careful, thought-through, with the aim to grow if necessary and possible.

Details about the content of the first edition and the pre-order price will be published in due course. I need to collect the articles first and then I can give you an update on everything. Let’s make this happen and please share the slow love! Thank you!

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Fresh from the press: new books on Chantal Akerman

I took a literary journey through the works of Chantal Akerman thanks to two new books that have been published on her work. Not so long ago, I wrote about Chantal Akerman, Passer la nuit by Corinne Rondeau, which I found to be a great book, something that gave you a sense of how a Chantal Akerman film feels. It wasn’t a dry description, it was a book about experience.

So from that point of view, it was a pleasant surprise to have yet another French-language book in my hand that dealt with feelings, sensations, memories. The most recent book on Akerman, Chantal Akerman – Dieu se reposa, mais pas nous, published just a week ago, was written by Jérôme Momcilovic, who also gave a lecture on the director as part of the major retrospective that is currently running at the Cinémathèque Française in Paris. What struck me first of all, from page one, is the way Momcilovic approached the task of writing about a director whose oeuvre is so vast and so complex (albeit it looks simple at first) that it would be easy to miss most of the essential stuff in a book of less than 100 pages.

Momcilovic begins his book with a quote by Sylvia Plath, American poet and writer: “Light, as white as bones, like death, after all things…” A description of a scene from Akerman’s New from Home (1976) follows, an interpretative description, rather than a mere statement of what one sees. Once more, here’s a book which is very much in line with my own writing. I see it so often that “analytical” books contain more film descriptions than analysis (as we will see later on in this post), and the uses of synopses are, nowadays at least, limited. Brief, two- or three-sentence synopses are fine if you want to give the reader something. All other details are online. Books can focus on the depth and the experiential nature of films if only more writers would do it. In any case, Momcilovic does a great job here, carefully using short paragraphs for each essential thought, an essential feeling that one might have when one sees a certain scene.

The book is not a description of Akerman’s films. Its a journey through it. Not necessarily going chronologically in his writing about her main works, Momcilovic follows thoughts, follows ideas, interrupted by Akerman’s own thoughts on specific films or her filmmaking career. He describes hers as “cinéma errant, nomade, vagabond” (nomad, wandering cinema) which is very much in line with Akerman’s being.

“Le temps n’est pas le même pour tout le monde, mais les films d’Akerman nous ont donné un temps à partager avec eux, temps électrique, dans l’hôtel et à l’arrêt de bus, un temps délimité par le miracle de l’apparition et le deuil de la disparition qui oblige de revenir pour effacer le deuil dans le miracle…On ne sort jamais des films d’Akerman, il faut y rester tout une vie.”

Everyone has a different perception of time, but, Momcilovic writes, Akerman’s films gives us a special time which we can share with her films, with her work, be it at a hotel or at a bus stop. What matters most, however, is that one can never leave a film by Akerman. One has to stay with them one’s entire life. I was struck by this powerful statement and noticed that, without ever expressing it this way, I had the same feelings about the films by Lav Diaz. As Momcilovic suggests in his writing, you can leave the auditorium for a cigarette or for a pee break, but you stay with the film, or rather the film stays with you for longer than any screen time at a cinema. That reminds me of a very important aspect Andrei Tarkovsky mentioned: a good film is never finished at the end of post-production. A good film lives on in its viewer and its meaning is created only by the viewer. This is, Momcilovic seems to suggest, precisely the nature of Akerman’s films.

“Par un réflexe facile à expliquer, parce que ses plans durent et nous font regarder longtemps, l’arbitraire des classements l’a rangée parmi les cinéastes “de la durée”. Mais dire ça, c’est toujours faire peser sur l’expérience des films le soupçon d’une douloureuse endurance, c’est voir les films comme une prison de temps, belle prison mais prison quand même.”

Akerman’s films are regularly classified as belonging to a group of films that focus on duration, Momcilovic says. And yet, this classification – and I agree wholeheartedly here – creates a tension, potentially a rejection on the part of the viewer because it sounds as though those films are an endurance test, a “prison of time”. But, he argues, quite the contrary is the case. Akerman’s films, and I’d like to add all slow films, liberate the view, liberate the viewer, and therefore invite an active engagement with the film text.

Momcilovic spends quite a good part of his books on recurring sounds in Akerman’s films, arguing at some point that no one has forced his/her viewers to listen to the silence of waiting the way Akerman had done in some of her films. And if it’s silence in some parts, then it is the outdoor noise that invades a room through wide open windows in others. I haven’t yet thought much about sound in Akerman’s films, but Momcilovic gave me a couple of ideas, which I’d like to investigate more in future.

I’d like to finish this part of my blog with another quote by Momcilovic, which I found touching and will stay with me for a while: “No Home Movie is not a film about death, but about a gradual obliteration of two images bound to disappear together.”

I wished I could finish this whole post with this quote, but there is still one more book I’d like to speak about briefly. Quite some time ago, I reviewed a book on Pedro Costa, an edited collection that appeared in edition text + kritik (Germany). They published one on Chantal Akerman last summer, edited by Fabienne Liptay and Margit Tröhler. The two books couldn’t be more different from another. One feels like a collection of thoughts, liberated and liberating. The other is a rather rigorous study of Akerman’s oeuvre that allows little room for the reader’s own thought. In nine chapters, various themes are explored, albeit I had the feeling that synopses and detailed descriptions played a major role, which, at times, put me off actually watching more of Akerman’s films because everything was said, and in such descriptive detail that, technically, I wouldn’t need to see the films anymore. This is a shame and something I always dislike about writers, academics, and especially editors who decide to publish stuff like this. Giving away everything from a film means ruining it for the reader, unless you want your readers to see everything beforehand or if you want readers without an intention to discover. That, for me, is a bit how Chantal Akerman felt at certain points.

At other times, the authors make several good points which are useful for my own work. Eric de Kuyper, for instance, argues that Akerman’s work is so extremely autobiographical that it’s no longer noticeable. It’s everywhere, and yet not always as visible or as easy to grasp as in other works either by herself or by other directors. Furthermore, his point on the use of a static camera is interesting. It’s something I had never thought about this way. Kuyper argues that the absolute stasis of the camera highlights the presence of the director, making his/her presence behind the image we see palpable. There is someone recording the scene we see, he writes. I personally always thought of a static camera in the context of an arresting image, of photography, of death in certain ways. Kuyper speaks of presence, meaning life, which makes me rethink a bit what I had argued in the past.

In her chapter on Hotel Monterey and Les Rendez-vous d’Anna, Michelle Koch suggests that the contemplative look at empty rooms and the way certains scenes are edited turns physical architecture into a mental space (or “room”, as Koch writes). I have seen neither of the two films yet, but Koch’s argument reminds me of something I myself have argued in my PhD thesis regarding the use of makeshift and run-down houses in the films of Lav Diaz to reinforce an image of despair and mental upheaval. I also wrote an unpublished essay on the uses of architecture and double framing in the films of Béla Tarr and who immediately comes to mind in this context is, in fact, Tsai Ming-liang. Akerman’s use of physical spaces to evoke a mental space, to me, is consistent with other directors’ uses of physical spaces in order to show their characters’ mental upheavals.

The longest chapter in the book, I believe, is Heike Klippel’s thoughts on Jeanne Dielman, which is situated somewhere between Momcilovic’s free thinking and this very book’s rigorous descriptions. Nevertheless, there are some points to take away from it. I’d like to point out just one here. Klippel suggests that the way Akerman films everything in detail would normally suggest an abundance of information. Her long takes show everything in detail. And yet, especially in Jeanne Dielman, you have this discrepancy between showing and not showing. One example is Jeanne doing the dishes, but she’s with her back towards us. We know what she’s doing, but we cannot see it. So, can we actually know what she’s really doing in detail? Akerman blurs the line between the visible and the invisible, between the idea of showing detailed everyday activities and hiding details, keeping secrets about what’s going on.

Overall, both books have their own way of approaching the rather comprehensive and complex oeuvre of Chantal Akerman. I believe that Momcilovic succeeded in getting to the depth of Akerman, really focusing on the vertical axis (the experiential, the emotional) in many cases, whereas the other book is more for people who prefer a rigorous reading of single scenes. One is French, the other in German. I hope that at least Momcilovic’s piece will be translated into English soon.

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The art of emptiness – Itzhak Goldberg (ed, 2017)

After a rather long break from writing due to health reasons, I’m trying to embark on finally writing something about that book I bought last year, which intrigued me with its title. My avid readers might remember just how keen I am to link painting (or static art in general) to Slow Cinema. Not because I think that they’re the same. They cannot be. They each have their individual characteristics that sets them apart from the other. But there is this use of empty frames, of static frames, of little to no dialogue in slow films that has always reminded me of standing in a gallery in front of a painting, contemplating the scenery I see in my own time.

Like almost all French books I have so far bought for reviewing on this blog, L’art du vide (2017) is the result of a colloqium on the subject which united scholars and artists alike. The book contains chapters on paintings, drawings, even animation films and one chapter that I really enjoyed titled “The dimension of absence in contemporary art”, written by Nadia Barrientos. Some of you might know the works by Jean-Luc Nancy, French philosopher, who also wrote a preface to the book, in which he states that we cannot penetrate emptiness. It is emptiness that penetrates us, pierces through us, and it’s not so much that it leaves emptiness behind. Emptiness means, in fact, fullness. It’s this Chinese adage, which I had read about during my PhD research: emptiness and fullness complement one another. One cannot exist without the other.

This is, as Nancy demonstrates with several examples, clearer in the French language than in English. I was quite baffled when I read that section, and was then glad that I could speak French. Indeed, nothingness in French doesn’t come without fullness. Nancy points out that the French word rien (nothing) comes from Latin res, whose accusative rem became rien in French. In fact, res means thing. It doesn’t mean nothing. It means thing. In French, rien therefore only becomes nothingness if you negate it: “Il n’y a rien à dire” (there is nothing to say). If you don’t negate rien, it remains a positive word.

In his introduction to the book, editor Itzhak Goldberg points out that (as I have previously argued in the context of Slow Cinema) the larger visibility of emptiness as a subject is, as such, not a recent phenomenon. Rather, emptiness has always been there, but external circumstances, such as the increased speed of our lives, make us more aware of the opposite: of slowness, of nothingness, emptiness. It’s like you searching for something to do when you’re bored. Nothingness gives way to fullness, and the other way around. In his online article about emptiness in art, André Rouillé argues – to me quite convincingly – that art has the opportunity to set itself apart from all other mediated images in a world full of images by putting emptiness (or nothingness) at their centre. According to Rouillé, the media are condemned to be fast all the time. It is about grabbing the spectator, about reporting first about an important event. It is, as he says, all about the spectacle, which makes me think of Guy Debord’s Society of the Spectacle and his own comments on it. In any case, Rouillé suggests that art can function as the antidote of this ever-increasing speed, which is being normalised by the (spectacle of the) media.

I think what resonates strongly with Slow Cinema and my work on it, is a quote by Norman McLaren Goldberg uses in order to strengthen his own arguments of emptiness being a central part of art. McLaren famously said that it’s not the image that is important, but what can be found between the images. It’s not so much about showing, but about suggesting, and in order to suggest something on a screen, you have to use nothingness. you have to use the off, something that isn’t there, something that isn’t easy to grasp at first. A great deal of slow film directors use this strategy in order to engage the viewer in their films’ stories. If I speak about the use of absence, as I have called it throughout my work, I inevitably think of Lav Diaz and his magnificent use of the off in order to suggest trauma and create an almost slo-mo progression of narrative. But, Goldberg argues correctly, the use of nothingness (or absence) confronts the viewer with problems. Goldberg does not go into detail here. Yet, I have argued elsewhere that the problem really comes from the fact that the viewer is conditioned. S/he is used to getting everything served on a silver platter, so that s/he can enjoy a film rather than have to work in order to “get it”. This conditioning is also the reason of slow films or “empty” artworks being rejected because they do not conform to what one is used to. In the end, Goldberg argues, this is a very Western attitude: seeing is believing. Something invisible doesn’t count, isn’t worth mentioning.

I could go on about the introduction of the book, which is genuinely interesting and contains a lot of good points. But I would like to draw your attention to one chapter at least, which I found particularly fascinating. I have mentioned on this blog before that slowness/emptiness can be an antidote to anxiety induced by external factors. The hectic 24/7 we-are-always-live news is one example, but by far not the only one. What struck me in L’art du vide was the chapter on the American artist Jacques Brown, who was absolutely afraid of emptiness. He suffered from severe anxiety when he just saw an empty canvas. At one point, he wrote in his personal notes: “I died 36 times in this canvas.” He coudn’t deal with or handle a white page, an empty canvas, anything that was empty. It prevented him from creating something. If it created something, then it was utter fear and debilitating anxiety. So what did Brown do? He used old account books of his wife to draw on. Those pages were not white, not empty. He could draw freely on it without being inhibited by “the fear of emptiness”.

In her superb chapter on the aesthetics of absence in contemporary art, Nadia Barrientos writes that absence forces us to shift our attention to something that had previously escaped us. Absence functions as a reminder of something previously forgotten, and to show us this something in a new light. Absence works like silence, which is often used to enhance what has been or what should be said. I have been fascinated by something I’d perhaps call “temporary art”; a work of art that disappears after a while. In some ways, those are wonderful examples of the interaction between fullness and emptiness, combining both to generate a powerful message. Barrientos mentions 2017 by Thai artist Pratchaya Phinthong, for instance, which is a sort of mural painting written with a special ink that slowly but surely disappears the longer it is exposed to daylight. This is not only about fullness and emptiness. It is, to me, a statement about forgetting, something that happens very slowly, almost invisible until one day a certain memory is gone. As Barrientos correctly points out, Phinthong’s artwork goes against the famous adage “the medium is the message”. Here, it is the process – of change, of forgetting – that is the message, and that stands above all and invites the viewers to reflect upon this.

Nothingness, or emptiness, has, as this book shows, wide-ranging meaning. What stands out in all chapter is the idea that nothing doesn’t mean nothing. On the contrary, nothing always stands for something, and helps highlighting this particular something. The use of emptiness/absence is a way to engage a viewer, to reflect about major themes as large (but important) as humanity. Nothingness can be anxiety-inducing or soothing. It can be the centre of an artwork, or it can be one of many characteristics. Nothingness can be there from the start, or an artwork can disappear in front of a viewer’s eyes. This “nothing” is multi-facetted and more than just “nothing”. I think this is the easiest, and quickest (oh, the irony) way to describe this collection of essays!

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Year 2017 in review

I’m not someone who likes lists, all sorts of The best films…, The worst films… etc I never saw a point of social media getting obsessed with someone’s subjective opinion, with someone they have never even met or heard of rating a particular film at the top of their list. I have been asked whether I could put a list of my top slow films together, but I will do it differently here.

First of all, I’d like to thank the over 52,000 people who have dropped by this year. Of those, over 24,000 were unique visitors, new people who have discovered The Art(s) of Slow Cinema. The blog is now five years old. I changed servers last year, so I no longer have statistics for every year. But I think that this year has been the strongest in the blog’s history and I reckon around 200,000 to 250,000 people have so far viewed the blog since October 2012. These are abstract numbers, they quantify what’s going on on the blog. To me, those numbers show the growing interest in Slow Cinema / Contemplative Cinema. It’s not my work the people come here for. I know maybe 0,5% of those who drop by. It’s their interest in this type of film that brings them to The Art(s) of Slow Cinema, away from standard writing, from standard analysis. Those people want to discover what’s beyond the already-written, the already-said, and that makes me very happy. I will keep going for as long as I can, and you can help me with that by supporting the blog on Patreon.

2017 has been a year in which I did not discover single films as such, but rather almost entire oeuvres. I looked through my posts and noticed that, unconsciously, I returned time and again to the same directors; Wang Bing and Chantal Akerman. That was completely accidental. I usually try to vary my writing, but those two directors demanded more attention from me. I watched 4 films by Wang Bing alone; 15 hours of material that really struck me. I started of with West of the Tracks, Wang Bing’s nine-hour long documentary about the collapse of the Tie Xi Qu industrial complex. It was my first long film by the Chinese director, and the more films I watched by him the more I became fascinated by how much you can do with so very little. For those who know Wang Bing, it is a well-known fact that he often works clandestinely, with a small handheld camera and no real crew. He simply records what he sees. West of the Tracks is a masterpiece that was for me this year the perfect introduction to Wang Bing’s work. I had seen one or two of his works before, but that particular film had the effect that I had missed until then: the desire to see more. And so I did; Bitter Money, a superb film about young migrant workers trying to earn a living in clothes factories; Three Sisters, a look at the life of three sisters, aged 10, 6 and 4, who live alone in the mountains as their father is a migrant worker in a city nearby; and Mrs Fang, a film that was my personal discovery of the year. If someone really forced me to name a Film of the Year, it would be Mrs Fang. My aim for next year is to see and review Crude Oil and Till Madness Do Us Part. That would complete my journey through the lengthy works of Wang Bing, and I really cannot wait to see more films in future (although they do take up a lot of time!!).

The second director who stayed with me throughout the year was Chantal Akerman. It is perhaps the coincidence of my embarking on a journey through my family history during the war that brought me closer to the films of Akerman, films that are full of history, memory, and trauma. Of course, there are films in which those themes are not as present. But the two films I did see this year (I should have seen more!) had those very much at their centre; No Home Movie, Akerman’s last film, and News from Home, albeit the former is much more explicit on this and, perhaps with Là-bas, the most explicit film about the family’s past. News from Home is, now that I think about the two films in retrospect, a great companion piece to No Home Movie, a sort of mirror image. Akerman left Belgium to live and work in the US. The film shows us images of the United States in the 1970s. We never see Akerman, but we do hear her reading letters she had received from her mother. There was anxiety in the words of Akerman’s mother; anxiety about whether her daughter could make it, about whether money she had sent had arrived, about not hearing from her daughter for a long time. There was a distance that could only be bridged by letters. Then there is this moving scene in No Home Movie, with Akerman filming a Skype call she had with her mother: “I want to show that there is no distance anymore.” Akerman’s portrait of her increasingly frail mother is superb and, in some ways, went well with Wang Bing’s Mrs Fang.

Wang Bing and Chantal Akerman hardly make for cheery films. And so my counterpart to all of this was the Living trilogy by Swedish director Roy Andersson, comprised of Songs from the Second Floor (2000), You, the Living (2007), and A pigeon sat on a branch reflecting on existence (2014). With seven years in between each of the films, Andersson took his time to craft a superb trilogy on the human condition, on our mundane lives, our mundane struggles, and yes, also about our WTF actions, actions that make you go “yes, we do this but why the heck are we doing this in the first place?” The Living trilogy is one of the few slow films (or slow film compilation) that come with a lot of humour, even though it’s dark humour. It’s not that often that we find cheery slow films. It’s usually Albert Serra who makes up for the lack of humour in Slow Cinema. This year, I learned that Roy Andersson joins the rank of slow clowns, and I still have all his short films to watch! Very much looking forward to seeing more by Andersson in the next year.

Then there was the marvellous Five by Abbas Kiarostami, which I finally had the chance to watch, and it was one of those experiences that are difficult to forget. It’s primarily the last sequence that still stays with me, the long take of a lake at night, the moon light reflecting on the surface until dark clouds cover it and a storm arrives. An absolutely superb observation of a perfectly natural phenomenon, but filmed in a rather obscure way so that, for a long time, one wonders what’s happening. Outside my director studies this year, Five was the single most interesting film I have seen in 2017.

Overall, 2017 was a good year for slow films…at least on my blog. I have also read quite a bit. There was this great book about contemporary art and time, for example. And, of course, the most wonderful Art and Therapy by Alain de Botton and John Armstrong. I already have three books in store for next year, so there will be more to come in 2018. More books, more Wang Bing and who else? We will see that soon!

I wish all of my readers a peaceful end of the year, a Happy New Year in advance, and you’ll hear from me again very soon!!

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Book review: Chantal Akerman, Passer la nuit – Corinne Rondeau (2017)

A small book at the bottom of a shelf that is overwhelmed with books on the big names of Hollywood; films, directors, actresses. There, somewhere in between those oversized books, I found the new book on Chantal Akerman, smaller than A5 in size, almost invisible. Written by Corinne Rondeau, this French-language book is the latest work on the Belgian director. Without being too analytical, Rondeau makes reading the book an experience just as watching a film by Akerman is an experience. Rondeau’s work is poetic in writing, often following a chain of thoughts as they come into her head. Her writing suggests continuous movement, circular movement at times, rather than chopped off pieces of thoughts that appear for no reason.

In her little book Chantal Akerman, Passer la nuit (2017), Rondeau suggests that it is futile to see Akerman’s work only in the context of her family’s traumatic past during the Second World War, the silence in the family that had affected her deeply, and her suicide in 2015. Even though, she argues, it is important – and she herself, in fact, returns over and over the aspect of silence as a result of history – it is not adequate, not productive, to consider Akerman’s oeuvre entirely as a result of that. A fair point, given that it is always futile to look at something from a single perspective. Rondeau sets an example, looking even at the small things. Her chapter headings are fascinating at the beginning, simply called “encore” (again) or “où” (where), chapters in which she brings to the fore the essence of Akerman’s work, I find.

There is plenty I would like to mention, but I will point to only a few arguments Rondeau makes, and leave it up to my French-speaking readers to get their hands on the book.

The first argument, which I thoroughly liked, is Rondeau’s explicit view of Akerman working in the context of the words “nothing”, “blank”, and “gap”. These terms appear over and over in Akerman’s films, as visual demonstrations rather than spoken words. Indeed, I find that these terms are particularly prominent in the films I’m interested in: Là bas, D’Est, No Home Movie. Although Rondeau refuses to read those films exclusively in the context of a traumatic family history, these three films are important in the context of memory, memory lapses, the silencing and suppression of traumatic events. It is impossible not to read them in this context, perhaps in the context of the second and third generation attempting to dig up the past that has formed them, affected them in the way they think, feel and behave. Perhaps, this way of thinking, my thinking, makes me feel so strongly about Rondeau’s description of Akerman’s films: “une nuit qui tombe peu à peu”, a slow nightfall. With No Home Movie, night has fallen.

Rondeau argues that it is obstacles that really help us to find a way, and it is silence that help us to find words. Akerman, according to her, makes use of this logic, and uses a kind of aesthetic that she describes as “suspense in absentia”. Tension is there, but it’s not overt. It’s the main ingredient of her films without putting it on the films’ sleeves, so to speak. Tension is present and absent, just like trauma, which disrupts time and space. This “suspense in absentia” is not only characteristic of Akerman’s work, but Rondeau has unwillingly characterised a large number of slow or contemplative films that use this aesthetics. I described it, though in other words, in my work on Lav Diaz. Béla Tarr’s films centre around this absent-present tension as well as more recent works. I’m thinking in particular of the works by Scott Barley and Enzo Cillo, whose videos make this covert tension palpable.

While reading the book, I came across several instances which contradict Rondeau’s initial claim that it was futile to see Akerman’s work exclusively in the context of trauma. And yet, she herself writes about it without mentioning the term. It is more by describing Akerman’s aesthetics that she gets to the bottom of the nature of trauma, which she, at the beginning of the book, so vehemently rejected as the sole centre of the director’s oeuvre. She mentions another characteristic of Akerman’s films: “on s’approche en s’éloignant”. We approach something by distancing ourselves. This is very much an extension of her notes about silence as a necessity to find words, and obstacles as a necessity to find a way. One is important in order to reach the other. The idea of approach through distance reminded me strongly, again, of the nature of trauma. You dig in your memories to find something. While speaking about it, you come closer and closer to the actual painful event, but you often bounce back, you distance yourself, precisely because it causes you pain. Approach versus distance, distance versus approach.

“Où vont les images?” Where do the images go? According to Rondeau, Akerman’s oeuvre centres around this very question. Why do all images move towards the night? Or “How can you remember something that you yourself haven’t experienced?” as Akerman formulated it. Rondeau identifies the circle as one of several main elements that appear over and over again in Akerman’s work, which to me, once more, is the perfect symbol of how the director deals with the effects of her family’s traumatic history. As much as Rondeau would like to disconnect one from the other, it is impossible to do so. This is the one thing that I did not like about the book; the forced attempt of disconnecting the symbols Rondeau identifies in Akerman’s work from the nature of trauma, which is so dominant in the director’s films.

Nevertheless, Rondeau’s book adds a lot of good stuff to existing writings on Akerman. The way it is written – in a fluid, poetic style – makes it a pleasure to read. The book takes you on a journey and makes you hungry, I find, to see more of Akerman’s films. I haven’t seen her complete oeuvre yet, but am very much aiming for doing exactly that!

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Nothing

Certainly, I could leave this blog post blank and let you do the thinking. This is what “nothing” is there for; it allows you to fill in the gaps that others have left, deliberately or by accident. “Nothing” can be liberating.

What brought me to this post is a film I saw last night. In Praise of Nothing by Boris Mitic is is a satirical documentary about Nothing. Narrated by Iggy Popp, it’s a humorous take on our lives, on how we deal with others, with difficulties, or even with nothing. But the film also invites profound thinking if you do more than just let the film wash over you. It contains beautiful long shots, minimalist shots in most cases, a kind that one finds regularly in other slow films, although I’m not yet entirely sure whether or not I would classify this film as Slow Cinema. In the end, it matters little because In Praise of Nothing contains a lot that made me think about the more general nature of slow films and also returned me to a book I had read as part of my doctoral research, but which I have, if I remember correctly, never reviewed as such on this blog. I’m speaking of François Cheng’s Empty and Full (or Vide et plein – Le langage pictural chinois in the original French).

François Cheng’s work teaches us a lot about how to look (at something), and how to appreciate nothingness, absence and emptiness which is so common in slow films. As Iggy Popp tells us quite rightly in In Praise…, “I (nothingness) am in every shot.” And it’s true. There is always en empty section in a film frame, or even in a painting. Even seemingly “full” paintings have their areas of what I would call rest. We struggle seeing this nothingness because we have gotten used to the capitalist idea that nothing(ness) means non-profitability. Non-profitability in turn is not desired, and so everyone needs to create something in order to fit into this system, in order to take part. Nothingness often only plays a role when we are exhausted from the capitalist hamster wheel and need to slow down. Then people flock to meditation where they often learn that nothingness is profitable after all, just perhaps not in monetary value.

What I feel more and more, especially now with film submissions I receive for tao films, is that slow film directors, just like Chinese painters during the Song dynasty period, for instance, use nothingness (either through a rigorous absence or positioning a certain something in the off) in order to express the state of their soul, or that of society, or even that of the world. The films are an expression of the soul; they’re not necessarily factual or try to teach us. Cheng puts emphasis on the importance of the soul throughout his work because it is key to reading (traditional) Chinese painting (but also slow films, I find). I have never felt so many souls, have seen so many takes on the human condition than in the films I have seen for tao. They go further than the classic Slow Cinema canon we know. They genuinely align themselves (unconsciously, I’m sure!) with what Chinese painters have described all along as how they approach their work and what they intend to show. And this has nothing to do of being aware of the painters’ desires at the time, or not. It’s about putting oneself into a mindset that favours nothingness.

According to Cheng, nothingness is a crucial means to create a relationship that blends us with nature, as well as the artwork and the viewer. It is not so much that we become one, but that we become aware of the other while acknowledging that whatever it is, it is our creation. That means that, again, whatever it is it is part of us, we’re part of it. When we speak about cinema, this element of nothingness might come through strongest in experimental films which present you with little else than slowly moving blurred images. It is the idea of an experience in which we create the meaning because the director has given us nothing; how to read his/her images, how to respond to them, how to make sense of them. These films leave you with nothing, and we blend into it because only when we see such a film is the film really complete. We play an essential role.

I have mentioned several times before the concept of a “vertical axis”, which Maya Deren so wonderfully described in the context of poetic film. In Chinese cosmology it is exactly there (as opposed to the horizontal axis which is all about fullness) that nothingness and fullness interact. Fullness always comes out of nothingness, while nothingness lives on in fullness. Again, we have this blending, this dependency. And again, this is, in a good film absolutely the case as I have seen so many times in the last five years of writing for this blog and in the last two years of my watching film submissions for tao films. There is a real understanding of this interaction between nothingness and fullness that allows one to contemplate, to think, sometimes to marvel at images. it is those times “where nothing is happening” that the real fullness of a scenes comes to the fore because suddenly we notice crucial aspects of the scene we’re seeing at the moment, or others that have already passed and return to our mind. But this can only happen in nothingness and not while being bombarded with fast-cut scenes in an action movie.

There is more in Cheng’s book, but I will return to this another day as I know that not everyone likes long-reads 🙂 For now this shall suffice to give you food for thought, and do try see In Praise Of Nothing. It’s a lovely film!

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Jean-Paul Curnier’s writings on the image

Something I genuinely love, now that I’m in France, is that I can walk into any book shop and I find amazing books that really get me. I open them, read the first page and buy them. It’s not necessarily good for my wallet, but it’s good to expand more and more my horizon, especially in art and film. I have Jean-Paul Curnier’s Montrer l’invisible : Ecrits sur l’image on my desk at the moment. I have long had an interest in the absent, the invisible, which, in some ways, was introduced to me via Slow Cinema. In popular film it is about showing. The directors use the common concept of the visible in an image as proof. I don’t want to go into too much detail about this just now, because I’m using this right now for another project and it will go public in its own time.

There is something else that fascinated me with Curnier’s book. First of all, Curnier argues that with the ever increasing number of images we’re now confronted with, it is the ordinary in those images that strike us as most poignant; showing the extraordinary in the ordinary. To me, this also means that photography now has the task of making people aware again of the beauty in their surrounding, something that is now often forgotten because we always look for something better. Curnier doesn’t go as far as this in his arguments, but I believe that his initial statement says as much. We can quite clearly see the parallel to slow films here, films that often show nothing but the ordinary, which is precisely what bores people. But if one takes one’s time with those images, we rediscover just how beautiful life is while at the same becoming aware that regardless of where we come from, we share more than we don’t.

What really struck me, though, were Curnier’s writings about time, primarily suspended time. Photography has always been considered as a means to stop time. It captures what has been, it therefore captures the past. A photograph is an arrested moment. But, Curnier, writes, this argument is rather strange, because

C’est à la durée que se mesurent la suspension et l’arrêt…(9)

Curnier argues that suspended or arrested time is, contrary to common belief and scholarly writings we know, essentially measured by duration (and you probably know where I’m going with this, if you’ve been a faithful reader of my blog). To Curnier, time cannot just be stopped, it also needs to continue, perhaps in another form than before (in terms of speed perhaps), but time always progresses or continues. Therefore, it can only really be duration that sets the degree of suspension of time. Is it perhaps, then, Slow Cinema, especially those slow long durational films that really fit the idea of photography’s long-thought “what-has-been”? In effect, this is perhaps best illustrated by long-form documentaries that are also slow in their progression. But Curnier goes further.

Rien ne peut être conçu hors du temps; c’est donc bien plutôt d’une suspension du temps dans le regard qu’il est question dans ce cas ou, ce qui revient au même, d’une suppression du temps dans le regard. (10)

It is not so much a simple suspension of time, but a suspension of time in one’s gaze/view/sight. In the end, as Curnier says, nothing is ever out of time. It can’t be. Time is all around us, and it cannot just stop. What art does, I believe, is giving us the illusion of arrested time, and it therefore means that arrested time can only really exist in our gaze alone, and nowhere else.

Curnier also speaks of “the temporality of non-time” and “the time of invented time”. The first is very much connected to a dream state. Curnier repeatedly makes reference to the invisible, to an aesthetic of absence, and to the fact that when we do look at a photograph, we start to rummage in our memories. We do not simply look at a photograph, we also try to identify parallels to ourselves, as far removed as those parallels might be. This journey through our memories is, essentially, this dream state, this non-time, that appears like arrested or suspended time, but is, according to the author, simply non-time. His second term is closely related to this. It is the time of viewing. By choosing what to look at, by choosing how much time we spend on it (which has nothing to do with speed or slowness), by choosing where our gaze is moving to across an image, we create, we invent our own time. It always differs from someone else’s time. It is the time we invent for ourselves in order to look at something.

Now, the last part may not be entirely applicable to Slow Cinema, and I’m not trying to make it work. What is interesting in regard to Slow Cinema, though, is the idea of duration setting the degree of suspension because time cannot be stopped. Also, I appreciate the terms non-time and the fact that time isn’t simply suspended (what has been argued for a very long time), but that time is suspended only in our own eyes. Lots of good stuff to think about, for you and for me!

 

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Film Spectatorship

Something that has always fascinated me is film spectatorship in regards to Slow Cinema. While film spectatorship as a subject isn’t entirely absent from research, it is not as big a subject as it deserves. The problem with spectatorship is that “spectators” are an unknown, unlimited, undefinable mass. It’s difficult to study and easy to generalise. Every spectator is different from another. We’re all individuals, and our perception of certain films is shaped by the way we grew up, where we were born, our life experiences, even our social circle. Spectatorship is multi-facetted, which is, I believe, what makes it so fascinating. It is not something that can be easily defined. Nor, perhaps, for that matter, written about with absolute clarity.

La direction de spectateurs, edited by Dominique Chateau (2015), is an interesting compilation that is the result of a symposium on the subject of film spectatorship held in several places in France, the UK and the Netherlands. There seems to be a habit with good Belgian publishers (and I’m getting more and more interested in them) that they always include film / art professionals in books, so as to avoid selling tough, dry, and theoretical analyses. For them, it appears to be important to bring together the worlds of research and of practice, and this always shows in the quality of their publications (maybe it’s worth thinking about writing my Lav Diaz book in French and publish it through a Belgian publisher).

I don’t want to review the entire book here, even though it is an interesting read and I sure recommend you get yourself a copy if you can read French. I would much rather like to focus on one specific chapter, which made me think a lot about Slow Cinema, contemplation, and my work for tao films. The chapter is entitled Le regard activé – Défis des cinématographies expérimentales and is based on a talk by artist Katerina Thomadaki. Together with Maria Klonaris, she’s been making non-narrative experimental films that have founded and shaped the concept of corporeal cinema as early as the 1970s. Her insights into making those films and her take on the audience is quite intriguing, and I’d like to note a couple of points.

First of all, it is important to note her point that it is common practice to assume that the spectator (or viewer, a term which I personally prefer given the films we’re speaking of which are not at all spectacular) is pre-conditioned. We heave learned “how” to watch a film. We look out for specific characteristics, such as camera angles, changes in colour, etc in order to interpret a film. Thomadaki describes this as “coded learning” and “conditioned expectations”. This coding, this conditioning, is what leads certain viewers to reject certain films. I believe this goes back to a previous post about yes-boredom and no-boredom, i.e. the viewer’s willingness to break through this conditioning and let him- or herself be taken by a work of art. Thomadaki doesn’t mention this in her talk/chapter, yet I see strong parallels between her proposal and the idea of boredom.

This conditioning is not as final as it sometimes seems, however. Thomadaki speaks of the “plasticity of the spectator”, the idea that in talks following the screening of her films a few sentences sufficed in order for some viewers to see the films differently and, most importantly, to open up about what they had seen. While this is an important point to keep in mind while discussing film spectatorship, it needs to be pointed out that this plasticity is not necessarily the norm. To me, plasticity only comes into effect if there is a will on the side of the viewer, which brings me back to the argument above about yes- and no-boredom. It is with films like with everything else. If you’re willing to have your mind changed about something, you walk this way, you open up, and you see where this way might or might not take you. A lot of viewers, however, prefer walking the pre-walked paths, and this is precisely where experimental and arthouse films struggle.

When it comes to experimental films, she argues, one should not speak about directing the spectator, which is the title of the book, and which many filmmakers go for, especially in Hollywood circles. What is most apt for experimental films – and this is where I think Slow Cinema comes in – is that those films disorientate the viewer. It is the aim of the filmmaker to disorientate, rather than to direct. Non-narrative experimental films as well as slow films act against previous conditioning. She writes that in those films it is not the aim of the director to direct the viewer, but to liberate potentials in him/her. The aim is to create such a condition which allows the viewer to find something experimental in him/herself (expérimentale en soi).

I quite like this argument, and I think that this is what a lot of experimental and slow film directors hope to achieve. I, too, as programmer of tao films am very interested in de-conditioning the viewer. If anything, the viewer is hostile to slow films because it’s not standard. If slow films were standard and we would grow up with them, no one would be opposed to it. I mentioned in a post on the book Art and Therapy that what we like depends on what we’re taught is good. As long as no one teaches people that slow films (or experimental films) are good, the vast majority will reject them. It’s a responsibility that institutions, schools, universities shoulder.

Thomadaki suggests that hostility to a genre of film is the first step to acknowledging that there is something worthwhile in those films, but that there is also a creative freedom in the viewer. In this way, her argument continues, the spectator is no longer simply a consumer, which is exactly what especially sales companies are aiming at. The “experimental spectator” becomes de-conditioned, de-programmed, disorientated. While this might feel scary, it is the first step towards a liberated viewing, a kind of viewing that allows one to actually see, to become aware of one’s power as viewer and the power of one’s look. This is at the centre of my work at tao films. I’m hoping that something in the general public can change about the way we see those films. I will never change the world with it, but if I could help some viewers to reach a state of creative freedom, my work has had a point.