I’ve been thinking a lot about how to write something that would do justice to Thomas Heise’s Heimat is a space in time (2019). It speaks to me in so many ways, on so many levels and I do not know where to start and where to end. Even though Heimat is not a straightforward slow piece, the film belongs onto this blog and one can only explain this by saying: please watch the film and you’ll understand.
For over a year now, I have been working on the history of my family. I have uncovered so much, sometimes more than I had expected or even wanted. But regardless, the history of a family offers a form of wealth that cannot be replaced by any other wealth. It is a kind of wealth which allows you to grow, to mature and develop. To understand connections, behaviour, history. It is not about finding the famous skeleton in the closet which every family has. It is about making history come to life and therefore more palpable and personal than any historian or history book could do.
That said, what is Heimat? One could, of course say, it is a film. And yet, I find that it is more a journey into a different time and a different place. Although Heimat is a German word and, I believe, a German concept, Germans struggle to identify their Heimat. A lot is down to the country’s history and the immediate rejection of it. How can you identify yourself with this country, with this Heimat, after everything that has happened? Heise’s response to this is a journey through memory and family history, suggesting that there is more than a single aspect of Heimat. Heimat is a complex, multi-facetted concept and even though Heise’s film is simple in its approach – close-ups of photographs and official documents or long takes combined with voice-overs – he reveals the complexity of where we come from, where we belong and who we actually are, what we’re made of.
The film tells the intimate story of three generations of Heise’s family, but this personal story reflects the history of Germany. I couldn’t help but think of Thomas Harding’s book The House By The Lake. Harding, too, traces the history of his family, originally from Germany, then escaped from the Nazi terror in the late 1930s. Harding wrote the story of the house that had belonged to his grandparents via personal stories of those who had lived in it throughout the 20th century. A magnificent and truly interesting piece, just like Heise’s.
There are his grandparents, a mixed Jewish-Aryan couple which is exposed to ever stricter racial laws in Nazi Germany. Victor Klemperer and the diary he wrote from 1933 through to 1945 comes to mind, tracking every obstacle, every new limit that the government had set. Most striking, however, is the story of Heise’s great-grandparents on his mother’s side, residing in Vienna and reporting in regular letters about the threat to Jewish life. Their deportation is imminent, the letters stop coming. Heise reads each and every letter while, for twenty long minutes, we see nothing but deportation lists. With each letter, we know that we come closer to the names of Heise’s great-grandparents. We know that they will be on this list, we have a feeling, but seeing the names finally appear comes nevertheless as a shock.
The close-ups of family photos – memories of the past, phantoms from a different time – are characteristic of Heimat. The film is like looking through a family album, which the director opened for us. He lets us into his world, the intimate world of letters, of love, of painful memories. The letters convey historical shifts, often drastic, that implicate the family. The macro cosmos and micro cosmos clash in Heise’s film. How did history affect the average person? Letters across the inner-German border speak volumes; the clash between a capitalist and a communist society, their ideals, also their mutual distrust.
Photographs and documents are altered with moving images from the here and now. Heimat isn’t so much a film about the past. It is about the ways in which past and present interact, about the anachronistic characteristic of time. History never stops, time never stops. The moving images become a visual pointer to “life goes on”, to the ongoing, never-ending development of stories. One cannot help but think that one stands in front of a large fresco of history and sees snippet after snippet. The question, however, is to what extent the audience can understand this piece fully. Of course, I doubt that Heise made the film primarily for the audience. It is a heart-felt film and lives off its personal tone. As someone who does family research, I know that it truly helps to tell those stories.
At the same time, certain aspects in Heise’s chapter on divided Germany might remain a mystery to the outsider, not necessarily knowing iconic names, iconic events (I have to think of Wolfgang Biermann, who appears in letters), to comprehend the full meaning of what was said or written. And yet, what Heise succeeds in is his representation of Heimat, of something that seems so difficult to define or to describe. Heise managed to do it with his film and after over three hours of viewing one cannot help but think that Heimat truly is a space in time.
It is possibly the first time that I’m writing about a specific video installation here on this blog. I have read quite a bit during my PhD research in order to understand the uses of cinematic slowness in video, but I hadn’t come across an installation which combined not only everything that I had learned, but, most importantly, also what I had come to feel whenever I saw a slow film. Les Champs Libres in Rennes currently host an installation by South Korean artist HeeWon Lee, called Memory of Time and it is a truly intriguing example of the combination of cinematic slowness and aspects of memory.
The two main elements of HeeWon Lee’s work are contemplation and immersion. Both are achieved by the use of slow-motion, which is usually not an important factor in Slow Cinema. Slow films achieve their cinematic slowness by minimising movement, dialogue, music, the number of characters, etc The Korean artist uses slow-motion, which, combined with the darkness of the gallery space and the size of the screens, hypnotises the viewer, surrounds him/her but also has a disorienting nature to it. Infinity II is a vertical slo-mo piece. It shows a waterfall, I believed, and it was confirmed by the young woman outside the gallery who gave us a bit of extra information about what we had seen. Before I got to know that the waterfall was, in fact, Icelandic and keeps a painful secret, I was not even sure I was seeing a waterfall. The slowness as well as the fact that the video runs backwards creates for a fascinating experience, which allows your thoughts to flow freely.
Just recently, I published an article in which I tried to answer the question as to whether it was possible to escape time. I came to the conclusion that it was possible, depending on how you looked at it. Film and photography make it possible to alter time, and this is what HeeWon Lee does here. I briefly mentioned the secret the waterfall was hiding: it is the very waterfall, where the Icelandic population, forced by the Catholic Church, had to separate themselves from their icons. What the artist does here, is inverting the flow of time. She not only slows time down, but inverts it, allowing for a passage into the past. She turns back time and invites us to step into history.
There is something else going on in her two other pieces Infinity IV and Infinity V. One shows the full breadth of a waterfall, the other is a view from a cliffside, with a wave breaking at rocks slightly to our side. There is a beauty in there, which cannot be put into words. Again, it is immersive and despite the accompanying sound track (drone music?), there is a deafening silence somehow. Even though I was with people, I felt alone, in my own world, in my own thoughts and also, of course, alone with my imagination. I don’t know about the history behind this specific waterfall, but the beauty of Lee’s work is that it can also be considered universal. I couldn’t help think of the beauty of the very nature which we are destroying. I couldn’t help think of the loss we are encountering as a permanent, continuous condition in the here and now.
Lee’s work is not only about slow-motion as such, however, and it is this, which struck me most. I actually had my first VR experience thanks to her short film The Rain. It gave me a lot of food for thought in regards to the experience of history. Slow Cinema has, in many cases, often been about the immersion in a different culture, in a different time. In short, it is about the immersion in a different world. The lengthy works by Wang Bing, for example, are important to mention here. Of course, the immersion we get from one of Wang Bing’s films differs from that we get from a gallery piece and yet, both HeeWon Lee and Wang Bing channel (and limit) our attention in such a way that we become truly enveloped by the stories they tell.
The Rain is a short film about a painful and still unacknowledged part of South Korea. When Japan occupied the country during the Second World War, they turned many women into sex slaves. In The Rain, we hover over a river, slowly but steadily. This is the first point to notice about VR: you’re imprisoned in this world the director wants you to see. One is trapped in a world that isn’t one’s own, which already makes one become highly attentive and alert. While Lee takes us slowly around the peaceful landscape which retains its scars from the war, invisible and unknown to us in the present, we hear testimonies of those women who had been sex slaves to the Japanese. They’re powerful statements, brutal, gut-wrenching and stand in contrast to the peaceful landscape we traverse. The combination of contemplating a peaceful landscape, in which we’re fully immersed, and the testimonies of atrocities committed is particularly painful and difficult to handle. It reminded me of the early films of Lav Diaz in which you don’t see atrocities, but which are so hard-hitting, precisely because you don’t see violence and only hear about it. Lee walks a similar line here, but the use of VR creates a special experience that transmits history in a different and much more palpable way.
I have written a lot about the combination of slowness and testimony/a re-staging of history and the ways in which it can be effective in transmitting the nature of trauma to an audience. Because of the immersion it offers, Virtual Reality creates new possibilities for the exploration of painful histories, of silenced storied and brutal atrocities. Several slow-film directors make films in order to keep history alive. VR is, perhaps, an even better way forward. I have always wondered whether VR and slowness could work. But HeeWon Lee’s The Rain showed me that it is, in fact, a truly haunting combination.
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?
I have long been fascinated by the power of absence. I hadn’t known that this was one element that drew me towards Slow Cinema until I saw my first of a number of Lav Diaz’ films, which so clearly play on the nature of the unseen, the present absence. More and more I also realise that my attraction towards this ghostly aesthetic probably stems from several holes in my family history, which I’m now seeking to clear up. There is always a reason for one’s attraction to a piece of art, or a film, and often one isn’t aware of the underlying reason for being emotionally moved by something.
The fascinating aspect of absence, which, to me, is related to the element of space, is that it distorts our perception of time. In many ways, time appears to pass slower, in extreme situations perhaps even in slow motion. There are various reasons for “holes” in our life narrative. Absence is always connected to a loss of something, and this can take different forms. Death is probably the one we can all identify with, and the days and weeks after having lost a loved one always feel different. Time has a different meaning than before. There is a before and an after.
I have long been an admirer of the writings of Georges Didi-Huberman, whose work seems to overlap with my own more often than not, and the further I move through his work, the more I see just how much value his books and essays have for Slow Cinema. Didi-Huberman is not an expert in cinema, which would perhaps rule him out for a lot of people because he just doesn’t know the field. Interestingly enough, it is probably precisely because he is writing from several vantage points – philosophy, art, history, and yes, cinema – that allows him to see things clearly, to take a step back, and to introduce new ideas. Or to simply open our eyes to what’s really in front of us.
One would not necessarily pick up a study on the Italian artist Claudio Parmiggiani for an informed reading on Slow Cinema. But Didi-Huberman’s in-depth focus on “air, dust, traces, and haunting”, as indicated in the book’s subtitle (Génie du non-lieu – Air, poussière, empreinte, hantise), is exactly what one should pick up for a better, or even new understanding of the uses of absence in slow films. I have long used art books for my work on Slow Cinema, and there is a lot of remarkable material that many people, especially academics who think only in their own field, have overlooked. Claudio Parmiggiani is an exceptional artist, whose work focuses on absence, silence and fragmentation. Ignoring everything I have read, looking at Parmiggiani’s pieces online conjures feelings of loss, of pain, of longing, but also of searching and hoping.
The power of time in form of patience, desire and waiting, Didi-Huberman writes, can never exist without an event, an action, that tears it up. There is nothing like a homogenous forward movement of time. There is a persistent alternation between calm and shock. This shock, as I have argued above, usually comes about through the loss of something or someone. A loss is always traumatic, like when you thought, in your childhood, that your dad really stole your nose when he made this weird finger movement in front of your face. You’re shocked, you cry. The calm disappears. The alternation between the power of time in form of slowness and its shock moments can be found in several slow films, but is most visible in the films of Lav Diaz, whose narratives live of this back-and-forth, especially his six-hour film Florentina Hubaldo, CTE (2012).
There is this famous opposition in the works of Roland Barthes: what is and what has been. Parmiggiani, on the other hand, works on what remains. Barthes’ has been is absent, but continues to haunt the present. Parmiggiani shows the residues. He creates a picture of this haunting absence in the form of dust, or imprints. He makes it palpable, brings it out into the open. Didi-Huberman argues that dust (poussière in French) has its own time, it doesn’t follow the rhythms we establish throughout our lives. What’s more, dust survives us. It always will. Even though, as Didi-Huberman points out, dust is in permanent movement, it is perhaps the only permanent remnant of everything we do, of everything that our life is and has been. It’s what remains after our death. Dust is temporary and yet permanent. It is in movement, shifting from place to place, and yet remains where it is.
The survival of traces, of dust, of imprints threatens our own survival, Didi-Huberman writes. Is this the reason why we feel uncomfortable about it? Is this why feel haunted, why we try to run away, in whatever way? The nature of slow films reminds us of those traces, and they usually do so by using the off-screen very effectively (and affectively). Parmiggiani’s work is all about the literal meaning of imprints and dust, at least in his magnificent series Delocazione. In effect, I find that he gives an image to what those two elements can also mean, namely memory. Persistent memories, haunting memories, memories that are transmitted from one generation to the next. Memories survive us, and this very survival, this longevity, threatens us and our calm existence. They bring upheaval, pain, change.
This “dust” forms the core of most slow films that I have seen. I have argued previously on this blog that slow films centre around Barthes’ what has been. In fact, after having seen Parmiggiani’s art, I more and more believe that we’re actually speaking about what remains in those films. We’re speaking about remains, residues, dust. We speak about what survives us, what remains after we’re gone. We feel our own impotence of something much larger than us. Do we not?
It is impossible to retain a past thought, to seize a future thought, and even to hold onto a present thought.
There couldn’t be a better beginning to a film than this extract of the Diamond Sutra, the most important sutra in Buddhism. It says so much about the reasons for our suffering. Do we not always try to project ourselves into the future? Are we not always haunted by past thoughts? And what about those wonderful present moments, which we would like to hold onto? There is a constant tension because of our attempts of controlling what is beyond our control.
And yet, this extract of the Diamond Sutra is not only there to make us aware of this curious state of eternal suffering. Chinese director Bi Gan also makes a statement about his film Kaili Blues, his debut feature, and, perhaps, about cinema in general. Especially the inability to hold on to a present thought… it has often been said that photography and film can capture the present moment. Indeed, so they do. Yet as soon as the present has been captured, it becomes part of the past. What is, has been. Bi Gan’s non-linear moving images (I wouldn’t call it a film just now) are a fascinating example of Daniel Frampton’s filmmind. His images are free floating, The film moves to wherever it wants to move. Past, present, future – it all seems to be one. The director’s forty-minute long-take in the second half of the film shows exactly this; the act of floating, floating memories, floating thoughts. We travel by motorcycle, by car. We follow this character, then another, all the while (re)discovering places and scenes that we remember from earlier.
Time has no meaning in Kaili Blues. Everything is. Temporal orientation is impossible and unnecessary. The film is no more than an invitation to float with the characters. A long circular, counterclockwise camera movement to the left, a long circular clockwise camera movement to the right – the camera becomes an indicator of the nature of time. Time is circular. There is repetition, there is rebirth. Freedom, relief, means breaking out of this circle. But Bi Gan doesn’t allow us to break out.
He holds us with lingering shots that resemble thoughts. He holds us with sounds that feel as though they come from our own mind, from our dreams and desires. He holds us. After twenty minutes, it feels as though we have already spent an eternity with Bi Gan’s characters, characters that draw watches on their wrists. The mechanical clock, the imposed partition of time, as an opponent to the very nature of Kaili Blues, the natural passage of time versus our modern perception of it, our modern desire to control time, to impose our rhythm on something that is beyond control – a marvellous point by the director.
Carefully composed, beautiful frames tell a story of emptiness, of distance. There is something missing. There is an absence that cannot be filled, a chasm that becomes deeper and wider with every scene. The independently moving camera opens up spaces and poses questions. If we try to find responses to our questions, time will wash over us like an overwhelming wave in the sea. We will get lost and have no means to catch up.
The reason for Chen’s imprisonment, the reason for Chen’s apparent adoption at a young age and the ensuing jealousy of his stepbrother, the role of Weiwei, Chen’s nephew – there is so much to explore, so many questions to ask, and not a single answer. Instead, we are shipwrecked, safe and secure on a piece of debris, but at the mercy of the sea, which the director keeps moving just like his camera. Long pans, slow zooms – these create waves that shift us to another place, to another time. And we forget where we are. We’re oblivious. In the end we become melancholic, we get the blues, subdued by somber frames, dull colours, and the endless movement in time without a goal ahead.
Bi Gan is, in his first debut feature, already a master of time, a puppet master who knows exactly what strings to pull and when. He follows the story where it wants to go. The camera becomes a companion along the road. At some point the question arose: have I seen this film already? An obscure feeling of familiarity surrounded me. Bi Gan walks in the steps of Béla Tarr, Andrei Tarkovsky, Tsai Ming-liang, Apichatpong Weerasethakul. It’s a cinematic heritage he picks up and which turns into his own style. Kaili Blues is only the beginning.
It seems as though Chinese director Wang Bing gets better and better. Each film improves on the previous one, and with this I don’t mean that he improves on his aesthetics. Wang Bing stoically, stubbornly continues to pursue his traditional aesthetics, which means nothing more than that he simply films in whatever way necessary or possible. His films are not about beauty, about photographic framing, about characters walking towards a horizon and returning (see Béla Tarr). No, each of his films instead dives deeper into Wang Bing’s overall aim of telling the story of his country, of (re-)writing China’s official history. His films are like lengthy books à la Dostoievsky or Tolstoy, using the entire span of 900 pages or more to create a fundamental piece that outlives a single generation.
His previous film, Mrs Fang (2017), had already been an astonishing film, an important cinematic exploration of Alzheimer’s, of our slow death in the face of an impossible disease that doesn’t allow us to go gracefully. The director’s intimate portrait drew controversy. The ethics of filmmaking became an important part in our discussion as critics and cinephiles alike. What everyone was in agreement, however, was that Wang Bing had created something special, something that goes under the skin and that is not so easily shaken off.
Dead Souls, the director’s new film, is a monumental achievement. In over eight hours, shot over the course of more than ten years, Dead Souls, too, is an intimate portrait, or rather a collection of intimate portraits that go under the skin, albeit in a different way than Mrs Fang. It wouldn’t be far-fetched to compare the film to Claude Lanzmann’s Shoah. On the contrary, one could go as far as arguing that Dead Souls was the Shoah of the 21st century. It’s difficult to explain in words. Both films need to be seen in parallel in order to see the similarities. Yet, I don’t want to place too much emphasis on this, because I believe that Dead Souls needs to be, and deserves to be, seen in its own light.
Wang Bing has always used film in order to tell untold stories. His films, shot without official approval and without treading the official way of making films, i.e. submitting scripts for approval with a final censorship part at the end, fill in those blanks left by history books that merely tell the heroic parts of a country that is fascinating and scarily powerful and dangerous at the same time. History is used to form a common basis for national identity. History is always written by those who have fought and won a war, those who have heroically fallen into the hands of the enemy during the fight for his/her motherland. It is written by those who have ideological interests, by those who have to justify their gruesome acts.
Every country has this famous skeleton in the closet, and China certainly is no different. They seem to be even more secret about some of their excesses than other countries and those “black holes” make for a mysterious and frightening atmosphere. Dead Souls pierces this black hole. Wang Bing holds a torch into it to shine light onto the plights of hundreds of thousands so called rightists, people who have, in the eyes of officials, not been supportive of the movement, or have even been critical of the government. It was the late 50s, and there was a broad sweep particularly against intellectuals. Jiabiangu, the name of the camp complex, where people had been sent for re-education, has hoovered over Wang Bing’s work before. His film He, Fengming was part of his ongoing effort to collect testimony about the period. And so was The Ditch, a failed feature film that aimed at showing what life in the camps was like.
In Dead Souls, Wang Bing returns to his way of filmmaking which he had used for Fengming. This means that what mattered most to him was the recording of testimony. He put the camera on his lap, on a table, somewhere stable (or not necessarily) in order to record a person’s memories of the time. “I am a former nationalist. I had to re-educate myself and adopt communist thought.” This is how Wang Bing’s new film begins. Zhou Huinan, 85 years old, speaks about the time when people had been encouraged to criticise the Party. It was a cunning way of the Chinese government to lure people into the trap that would kill hundreds of thousands in a form of auto-genocide that resembles measures takes by the Khmer Rouge in Cambodia later on, or which the Stalinist rulers undertook twenty years ealier. Zhou Huinan’s fault was his criticism of the lack of democracy. The result: a lengthy period at a camp, in which people died slowly in front of him of starvation. Sitting on a bench next to his wife, who visited him several times and who struggles to make herself heard in front of the camera, he seems a proud man, someone who has put the events behind him. He mentions his brother, a highly intelligent man who had been tasked with evaluating already validated town plans. He had been promoted several times, before he, too, was taken to a camp.
A harsh cut brings us into a completely different world. Despite his age and his experience in the camp, Zhou Huinan still embodies life. On the other hand, his brother, Zhou Zhinan, 82 years old, is a shadow of himself. Wang Bing films him in bed, suffering, dying, and tries to get a testimony. This very scene, painful and heart-rendering, hearing the whispers of a once strong man, is essential for the rest of the film. After a rather brief testimony, Wang Bing cuts to Zhou Zhinan’s funeral. In a lengthy sequence of scenes, we witness the burial of the man we had seen earlier, his son struggling with accepting the death of his father. Several times throughout the film, the director notifies us about the passing of those he spoke to. What this creates is a sense of urgency that wasn’t as clear in Lanzman’s Shoah. When I watched Lanzman’s opus, I had the feeling that the director had time for his project. Those he interviewed were elderly, but not yet on the threshold of death. With Wang Bing, this is different.
Dead Souls is an urgent film. Testimonies of men aged over 90, as is the case with Gao Guifan (97) who, filmed with a shaky handheld camera, says little else than “It’s the end. I want to die as quickly as possible. Dead, I’ll suffer less,” are common and one feels the director’s desire to get those testimonies on record in order to allow their voices to live on. Men eating human flesh, men cutting open the dead in order to collect the intestines and eat them, a father killing his eldest daughter so that his family could eat and therefore survive a little longer (this story is based on a rumour one of the men heard), men turning into animals – all of this must not die with those victim-survivors.
“You lose your humanity.”
“It had become banal to see dead people.”
“People no longer resembled human beings.”
Many of those Wang Bing speaks to go into a lot of detail of their ordeal. It becomes a collection of sort, but there are certain phrases that cut into you like a knife, and it’s those that will stay with you. The aim of turning humans into non-humans, of letting them slowly die – “People didn’t go in excruciating pain, they slowly passed away,” says Gu Huimin, 84 years old – is the most evident characteristic of a concentrationary system that has sadly found its application in so many parts of the world. China is no different, but China refuses to acknowledge the existence of those camps and the unnecessary deaths of innocent men and women.
The people the director speaks to are different in the way they have dealt with their past experience. Or perhaps, they are still traumatised and what they have endured and seen has broken them forever. Lao Zonghua, 75 years old and interviewed in 2010, reminded me of Bomba in Shoah, the man who smiles all the time. Lao Zonghua became almost uncomfortable to watch with his persistent laughs about the terrible things he has experienced. Is he one of Wang Bing’s dead souls?
Or are the dead souls those who Wang Bing and survivors look for in the desert? As in Lanzman’s Shoah, those who survived return to the place where everything happened, only to find almost nothing left. Nature has taken over. What’s left are bones and skulls. One doesn’t need to dig in order to find them. They’re there for everyone to see. An open secret of China’s brutal history. Just like Lav Diaz in his eight-hour film Melancholia, Wang Bing becomes an archeologist here. He uncovers, he unearthes. In discussions with survivors, in visiting the place of a silenced auto-genocide to record what is left. Every little helps to piece the country’s unwritten, and yet certainly essential history together for future generations who must know about this, and who, hopefully, take their government to account one day.
“If we’re alive today, it’s at the cost of your lives.”
“Only death could have ended that suffering.”
Zhao Tiemin is visibly angry at what he had been put through. He is the first in the film who speaks without questions needing to be asked. Wang Bing intervenes rarely, letting Zhao Tiemin take over. His testimony is interesting not only regarding its content, but also in the way it is given; openly, freely, without fear, but with a lot of anger. Others, such as Zhao Binghun, are more reserved. This particular man reminded me of my grandpa who felt uncomfortable answering questions about his past and who had initially responded in short sentence to all my questions, followed by “And what else do you want to know?” There is hesitation. Can I say this? Do I want to talk about this? There is, of course, shame and the fear that the memories, if spoken about, become to vivid and painful. Chen Zhonghai, 85 years old, remembers having lied to a fellow prisoner who asked him for a bit of roasted flour. He told him he didn’t have any, a lie. It was about his own survival. The other prisoner died of starvation. One can see the feeling of shame, Chen Zonghai, sitting on a sofa with a jacket over his left arm and his left trouser leg rolled up, the man has endured since then.
For those who have seen Fengming or even Lav Diaz’s six-hour film Florentina Hubaldo, CTE (2012) it is possibly evident what the director aims to do here. He blurs the boundaries of listener and viewer. Dead Souls is not so much a film to view, but a film to listen to. While the body language of those who testify in front of the camera can certainly be interesting, it is of much larger interest to simply listen, to lend our ears to those who have something to say. Wang Bing’s film gives them a platform for their experiences, for their shame, for their guilt, for their anger. With this part of history having been silenced, so have been the survivors. Film becomes a tool to break this silence and to allow those who need to tell their stories to find listeners. Only then can a traumatic narrative be turned into a normal life narrative and free the survivors.
But what about the film’s title? Dead Souls. Over the course of eight hours, one aspects becomes undoubtedly clear: those who survived, no longer have a soul. They should have helped their fellows. And this is precisely where Wang Bing is going with this. Humans are no longer humans. They struggle for survival. They have been put into situations where humanity, where souls, don’t have a place. In order to survive, one needs to kill one’s soul, one’s human nature, one’s empathy. The men we see in Wang Bing’s film might differ from one another. They are different in the way they give their testimony, different in the way they narrate their suffering, different in how they have handled those horrible experiences. But they share the tragic loss of their soul.
It took me much longer than usual to write my new blog post, which is primarily down to health reasons. An inflamed elbow could, in theory, be a blessing if you want to see films. What do you need your arm for? The problem was that Ì couldn’t take notes over the course of three hours, as it would have been the case with my very first Angelopoulos film. I had to give my arm a rest, all the while trying hard to progress with The Art(s) of Slow Cinema magazine, which is almost, almost, very nearly done!
There isn’t always a particular reason for why certain directors are not yet in my A to Z list. Theo Angelopoulos, from Greece, is one of those filmmakers that have been named in the context of Slow Cinema pretty much from the beginning. Yet so far, I have never written about him. I have been asked about the reasons for this several times before. There has never been anything in particular which made me avoid Angelopoulos until now. Once my PhD took a turn towards the films of Lav Diaz, I felt that I had to focus on those first of all, or on others that seemed slightly similar.
Now, there is something about The Weeping Meadows that I find difficult to put into words, and I’m not even sure what it really is. Let me say it with a screen grab…
This is not only a beautiful shot, albeit it needs to be seen in movement in order to be appreciated properly. The Weeping Meadow is a film, which continues where Andrei Tarkovsky left off with The Sacrifice. In this very film, Angelopoulos is the most Tarkovskian of Slow Cinema directors. All slow films are, in one way or another, put into the context of Tarkovsky’s “sculpting in time” concept. Especially at the beginning of writing about Slow Cinema, the Tarkovskian philosophy was everywhere. This has receded quite a bit in the last two years or so. Perhaps, critics have realised that Tarkovsky itself isn’t as present in most slow films as they had wished for. Of course, Slow Cinema as a genre, or whatever you might call it, is indebted to the work of Tarkovsky, but the Russian director wasn’t the only inspiration. He was a late inspiration that, I believe, helped Slow Cinema reach its fulfilment.
But let’s return to Angelopoulos whose The Weeping Meadow is the first part of the director’s trilogy about modern Greece, a trilogy he could sadly not finish. I’m almost sure that I might create a neologism here if I said that Meadow was a “wide” film. Every scene feels like a deep inhale, visuals that fill and feed your lungs. Do we ever exhale? To be honest, I’m not sure. Meadow felt like a series of inhales, or even one very long, three-hour long inhale. Scenes are wide-angled, and even if the frames are tight from time to time, a delicate zoom out allows us take a breath. Angelopoulos’s visual mark is width more than anything. It is about taking a step back, about taking a look at the wider picture. There is something about the smooth and delicate camera movement and its angles that makes it feel perfectly organic. It certainly is, after Tarkovsky’s Mirror, the most explicit example of Daniel Frampton’s ‘filmind’, which I have mentioned several times on this blog already.
The particular camera movements, which Tarkovsky had used in Mirror, for example when he explored Andrei’s seemingly empty flat, find their perfect copy in Angelopoulos work. Delicate zoom outs or zoom ins, a searching camera that very much embodies a searching person – one cannot deny that Angelopoulos created a major homage to the Russian director. And then there is The Sacrifice, Tarkovsky’s last piece which I considered to be a cinematic theatre play. The entire nature of the setting, of character behaviour, of dialogue – nothing really felt as though the aim of the film was to create a film. Rather, the aim seemed to have been to merge different art forms and their different natures, create a crossover and thereby create something new, or, if not that, showing how similar all art forms really are.
Meadow has very little of a film. The screen grab above, of Spyros, an elderly man – lonely, depressed – who has been betrayed by his son, who fled with his own wife-to-be, is the most explicit statement of it, and the scene didn’t come as a surprise in terms of its aesthetics. It was the fitting culmination of the feeling I had had about the film until then. I’m allergic to films in which actors and actresses stage something from their life, instead of live the role they’re meant to embody. Yet, Meadow falls into another category. The perfect orchestration between wide, observational camera movements and the specific theatre-like play of the characters creates a special cinematic experience, an experience that questions the strict categorisation of art forms and, therefore, also of audiences.
Angelopoulos’ story isn’t extraordinary as such. We follow Eleni, adopted as a young girl by Spyros and his wife, who, at the beginning of the film, flee the Russian Revolution and who return home to Greece. Much later, Eleni becomes Spyros chosen one, but his son, Alexis, runs away with Eleni. The two, always on the run, become a prism through which the viewer travels through Greek history up until the Greek civil war. It is a story that has been told dozens of times, by people from other countries, from other regions, other backgrounds. The theme of seeking refugee during political upheaval is very much the core of the film, interspersed with love scenes that are almost too much. It is a traditional film, with a traditional structure, and yet Meadow is standing out from those classical treatments of love, change and refuge at times of war.
Of course, there are the specific contemplative aesthetics, which help the film to stand out. Without them, the film would have been forgotten by people long ago. Essentially, Meadow‘s downside is its horizontal development. It is a look at the outside of things, at the outside of characters and their lives. Angelopoulos didn’t create a psychological film. He didn’t allow the film to develop vertically, i.e. we never really get into the characters. It is a “surface film”, a piece that stays on the surface, but Angelopoulos covers this weakness so cleverly, so breathtakingly, so rigorously that there is never really a doubt about its power and its strength. I’m certainly looking forward to seeing the second part of the trilogy.
“On the night of 14 June 1941, more than 40,000 innocent people were deported from Estonia, Latvia and Lithuania. The aim of this secret operation – done on Stalin’s orders – was to ethnically cleanse the Baltic countries of their native peoples.”
In the context of my research into the representation of post-trauma in the films of Lav Diaz, I have published a few posts here on this blog, which equally dealt with the subject. There is, first of all, a rather personal account of my dealing with PTSD and how Slow Cinema helped me to become more mindful. There is also an article on the link between Slow Cinema and Cultural Memory. In fact, throughout my research and my trying to come to terms with my own experience, I have realised that trauma research focuses almost exclusively on the aspect of speed (as mentioned in my PhD thesis). There is little doubt that life after trauma is different. Anxiety and panic introduce an aspect of speed to one’s life that seemingly spirals out of control. But there is also an aspect that tends to be forgotten: an aspect of duration and slowness. It can take a while before post-trauma, for instance, manifests itself in the body/psyche. Traumatic memories return over and over again, a circular repetition that makes the actual post-trauma life seem endless. You can read more about the aspect of slowness in the context of trauma in my thesis.
In my thesis, I have argued that Diaz’s use of absence and long duration effectively (and affectively!) represents post-trauma without ever showing the traumatic event that has led to the character’s suffering. What matters is the time spent on the character and on his/her suffering. Quite some time ago, I have come across an Estonian film, which I rewatched yesterday and I cannot not write about this film. Perhaps, it is not a traditional, straightforward slow film, and yet it is a film that uses slowness, duration and absence for a representation of post-trauma (or trauma-in-the-making), but in a completely different way.
The film begins with white letters on a black screen. There is no sound. The quietness reinforces the meaning of the dates and numbers that characterise the deportation of over 40,000 innocent people. Filmmaker Martti Helde sets a historical context and explains that his film In The Crosswinds (2014) is based on letters written by Erna Tamm, who had been writing to her husband from whom she was separated during the deportation. For me, Crosswinds stands out as a remarkable experiment on how trauma can be represented on screen without turning it into a spectacle, which is always an ethical problem filmmakers have to negotiate. There is one characteristic in which Diaz’s and Helde’s representation of traumatic events are similar: the directors’ use of absence. Neither Diaz nor Helde show traumatic events on screen. Even though Helde does focus on the actual deportation, his approach to its representation allows for empty space that needs to be filled by the spectator. Atrocities such as mass killings and rape are not shown on screen. Helde shows the before and after, or a voice over informs us about the traumatic event. Yet, the director positions us, confusingly, within the traumatic event without showing all the terrible details, all the while making sure that we cannot be mistaken about what’s really happening.
“Heldur, time has taken on another dimension. The temporary has passed. We measure time by the news that reaches us. That way the days and weeks seem shorter.”
All of this might sound like films I have spoken about before in the context of slowness and trauma. And yet, Crosswinds stands out in one specific way, and it addresses several themes I have mentioned on this blog before. The film has, in fact, two sides to it. Each follows its own temporality, its own aesthetic. Let’s begin with flashbacks, memories of the good times, times before the start of the deportation. The film starts in greyscale. A voice over says, “I received your letter. I’m in your homeland.” The camera, with its beautiful and graceful movements, explores a backyard. There is a blooming apple tree, Erna sorting the laundry. Inside the house, we see her, her husband Heldur and her daughter Eliide having breakfast. The sun is shining. It’s a wonderful image of peace. They talk to one another, but the viewer is excluded from their conversation. Helde silences the voices and focuses instead on ambient sound in order to reinforce this image of quietude and peace. These times of before return once or twice during the film. The main emphasis, however, is placed on the deportation, the journey to and life in Siberia, and the struggles of the deported to survive.
The deportation set something in motion that one would call traumatisme in French. The English language doesn’t have a clear-cut distinction between the traumatic event and the psychological reaction. Not all traumatic events lead to PTSD, albeit PTSD is the only term that makes it absolutely clear that you’re speaking about something post trauma. In Helde’s film, the impact of trauma (the event) is represented on screen by a literal arrest, a stoppage of time and of movement. Crosswinds is a film, in which, in the majority of scenes, characters do not move. They’re standing still, arrested in certain positions while the camera circles around them. It feels as though you’re walking through a haunted past, photographs that have arrested the atrocities committed on Stalin’s orders. It is as though the deported are put to rest (albeit not in a good way). When Erna’s family is arrested, we don’t see the actual arrest. Helde places all three characters on the back of a lorry, sitting still, watching in fear. The soundscape tells us that officers smash glass in the family house. But only the sound tells us of this violent attack. There is no image of it. When the lorry arrives at the local train station, the camera circles around hundreds of to-be-deported people: children, women, men, old and young, rich and poor. There seemed to have been no one who was spared. Everyone on the platform stands as though arrested. The violent scenes we know from Holocaust cinema, in which the spectator is confronted with crying children, begging mothers, shots in the air, forceful commands etc are not present here. What happens instead is that life comes to a halt. Trauma arrests time. Trauma disrupts the continuation of time towards the future. It’s a ghostly atmosphere. It is as though the people on the train platform are already dead, still, stiff, a mere memory of the past (to get a better idea of what I’m speaking of you should watch this scene!).
“We’re prisoners of nature. I wonder if there have ever been any prisoners with so much space that you long for boundaries.”
Crosswinds focuses on Erna’s story, her attempt at survival, the tragic loss of Eliide, who became weaker by the day. Starvation is rampant. So are diseases. Erna’s daughter is one of many who survive the deportation, but not life in Siberia. In a voice over, we’re told that of the 51 women in Erna’s train waggon, 42 made it to the destination. One mother killed herself and her child on the journey.
Every woman is expected to work. They chop wood day in day out, in freezing temperatures with little food that is not even enough for a child. Erna strikes up a friendship with Hermiine, but even she cannot protect Erna from sexual assault and rape in exchange for a loaf of bread. The camera is constantly in movement. It is as free as the camera in Béla Tarr’s films, but its function is different in Crosswinds. Helde’s camera is searching for something or someone. It is always looking for something, not knowing what it would find. There are a lot of empty frames which the camera uses as a cue to keep moving, to keep looking. Here again it might be worth returning to my post about the filmind in Tarkovsky’s Zerkalo in order to see how a film can be created in such a way that it appears to have its own mind, its own ways of thinking. Apart from Zerkalo, Crosswinds stands out as the other great example of this.
It takes almost fifty minutes before we see Heldur again, separated from his wife on the platform. Because of Erna’s letter, we learn that the men were deported into another direction. Whereto – this isn’t mentioned at all, but those with knowledge about the war have an idea of what this means. Heldur, dressed almost in rags, head shaven, stands in front of a table behind which three Soviet officers are seated. Helde let’s us guess that this is a make-shift tribunal where Heldur is sentenced to death. The camera spins around the room, while everything else is in arrest. This sequence of scene is the clearest in which the film’s aesthetics represent the action on screen. The non-movement, the two-fold arrest of Heldur (as a prisoner and as a character who doesn’t move), the ghostly images, foreshadow his fate. His non-movement means nothing other than his death.
“Because what is freedom worth if you have to pay for it with solitude?”
It takes the death of Stalin for Erna to be able to return to Estonia. Although she had promised Heldur that she would try to find him after the war, she no longer has any idea of where to look for. “Maybe below the soil?” Erna’s words are poignant, and it took her 47 years to learn that her husband had been murdered. What remains are still, arresting and arrested images of the past that continue to haunt. Because of their stillness, the images Helde has created stay with you. The long duration of the scenes, the stillness of the image, the haunting (visual) absence of atrocities all contribute to a remarkable film experience that, to me, represents perhaps most adequately the post trauma.
What happens if you plan to write a post on a film that you have been sent to, but find yourself at a loss for words? What happens if the film you have seen makes you think not only of the actual film but about what cinema is and can be? How can I put everything (and all this nothing) that is in my head into words?
Last year, I wrote an article on Straub-Huillet and pondered what “cinema” really meant. Does cinema necessarily mean moving images? Does it necessarily mean a progression of narrative? I came to the conclusion that the definition of cinema could and should be much wider than is sometimes the case. Phantom Islands, which will premiere next week in Ireland, also asked me to consider cinema rather than a single film. Rouzbeh Rashidi has created an experiential film, rather than simple a film per se. Regardless of what I’m going to write here, it won’t allow you to actually feel what the movie does to its audience. Rashidi’s work is complex, episodic, mysterious. It is asking you to think, to reflect and to be with him on this journey to Phantom Island. A physical journey, maybe. But, most important of all, I found that Phantom Islands is a journey through the mind, through the mind’s eye, perhaps even through yourself.
There is something that permeates the entire film and that didn’t let me go. It was Rashidi’s decision to blur most images to varying degrees. No image is fully clear. Neither is it completely blurred. Rashidi plays with degrees of masking, something that gives Phantom Islands a feeling of being exactly this: a phantom. The film, the characters, the scenery, even the music – all of this has a strangely unreal, surreal feeling. As if a ghost creeps up on you without it being a horror film. As if you dream. As if you merely imagine things in your seat instead of watching something that has been created for you to see. It is as if Rashidi puts mind images on screen. Phantom Islands is not a film as such. It is a collection of mind images, sometimes mere flashes of thoughts, sometimes more complex thoughts that take time to develop.
There are several instances in the film, when Rashidi uses quick cuts. The cuts come at an interval that is close to a blink of an eye. A bit longer than that, but still short enough to allow a comparison to my blinking eye, my blinking mind’s eye. This way of cutting made me believe that what I saw was happening in my head. It was a story that played out in my mind. I was the one who blurred the images because I didn’t have clear recollections of the past. This, too, is Phantom Islands: a blurring of the lines between what is and what isn’t, between what is and what has been. The film works like memory: it remembers, but it also forgets. It distorts, it blurs. It makes sense, and it doesn’t. What often remains are images that you’re baffled by, a narrative element that you try to piece together to form an entity.
What do we do to piece memories together? What do we do to keep a record of the past? We take photographs, one of the small but very important elements in Rashidi’s film. The woman protagonist takes polaroid photographs, interestingly showing the photo towards the camera so that we can observe how the polaroid slowly develops into a photo, a photo that nevertheless never really clears up. In the past, photography has been associated with death. Photographs as arrested images, as “killing” something in order to keep it. The photographs the woman holds in her hands appear to haunt us, them, the viewer when s/he walks home. It is one of those uncomfortable situation that makes you wonder whether what you see is not perhaps something paranormal. Here it is once more: the phantom.
It is this very nature of Phantom Islands that asks the viewer to engage in the process of filmmaking. Tarkovsky famously said that a good film should never be finished at the end of the editing process. On the contrary, it should start a new life once it is viewed by an audience. This is precisely what’s happening in and with Phantom Islands. Rashidi hasn’t finished the film. We are the ones who finish it in our heads, both while viewing the film and after. Through the film’s specific aesthetics, Rashidi positions us as the main actor/actress. He makes us believe that what we see happens in our mind. He tricks us, and in so doing, creates a very powerful experimental film that I would like to see again and again, because I know that there is so much to see, so much to discover, to explore. So many questions to ask, so many answers to give.
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!!
