To call Querelle, Fassbinder's final film (finished before his death but released posthumously), "strange" is a bit of an understatement. Andy Warhol visited the set, and attended one of the early festival screenings, supposedly told the filmmaker that he found the movie to be "strange" - although it's unclear whether or not he watched the film through to its conclusion. There are photographs of posters Warhol made for the film's initial release here, if you're curious. These posters, although they don't come from any of the images in the finished film, pick up on what I'm discussing in the essay I'm currently writing: the image depicted emphasizes the mouth and the ear in a film that pushes speech into the background in favor of the more urgent focus on looking and being looked at.
The film's images are aestheticized to a point that occasionally nears stasis, posed and composed tableaux that are, to paraphrase Shaviro, almost wholly irreal yet possessing a compelling weight. Their artificiality owes much to Sirk (particularly in its lighting, but Sirk's stylistic influence hangs over all of Querelle's visual style), and it's useful to remember a quote of Sirk's that Fassbinder picked up on and liked to repeat: "camera angles are my thoughts, and lighting my philosophy." (And Fassbinder has a lot to say about Sirk's lighting and interiors.) The act of looking is foregrounded even more in this film than elsewhere in Fassbinder, with characters lurking in nearly every scene whose only purpose is to be ostentatiously watching, and they're usually watching the sailor Querelle, whether or not he's doing anything interesting.
But the images are, in terms of conventional narrative construction, inscrutable. In transposing Genet's story to film, Fassbinder decontextualizes much of the action, refusing to explicitly reveal the motivations behind his characters' actions, leaving it up to the viewers to "read" the images. The film provides a variety of (partial) readings on the soundtrack through various diegetic and non-diegetic commentaries (which I've discussed, briefly, in earlier posts), but not only do these fail to explain the images in full, they often seem to be incorrect. Sometimes, as with Lysiane's tarot readings, the voice has the power to control the action on some level. The verbal professions of masculinity and denials of homosexuality are essential elements of the sexual performance found in the film, a ritual seemingly necessary for sex to actually take place. But it's rare that the voice is actually demonstrably correct - the traditional position of the narrator is one in which the voice seems to be controlling the flow of images, but in Querelle the narrator, along with the other voices, isn't concerned with what is shown but what is seen. That is, these voices tell the viewer what he should be reading in the image, but that information is often contradictory, unintuitive, or unelaborated by what we see (i.e. a narrator making pronouncements about the inner state of an expressionless character).
The depiction of watching places the viewer on the same level as the several characters whose main function is to observe, and I think that both these characters and the viewer identify with the object of their look, which here is almost invariably the sailor Querelle. (Does the narrator, never located within the diegesis, do the same? Is that the explanation for some of the more surprising interpretations he offers?) I think, furthermore, that this act of attempting to impose a narrative on the images is shared by these different voices with the viewer.
But, with an image that is so artificial, so "irreal," what exactly are these voices attempting to describe?
Showing posts with label Papers. Show all posts
Showing posts with label Papers. Show all posts
Tuesday, March 20, 2007
Monday, March 05, 2007
Godard/Fassbinder
I've decided on general topics for the two essays I have to write in the next couple weeks. For Jim's Classical Film Theory, I'm writing about Bazin and Godard, focusing in particular on the Histoire(s) and Bazin's lovely essay "Death Every Afternoon." There, as well as in an essay on eroticism in the cinema, Bazin discusses the "ontological pornography" of actual death on screen (a term more conditional than you might expect from anyone but Bazin). Godard's fascination with the depiction of death and catastrophe, juxtaposed with fictional films, his repeated allusions to Raymond Queneau's "L'instant fatal," as well as a connection between his discussions of sex and violence, in real life and in the cinema, make for ideal points of comparison with Bazin. I should say that's currently the focus, before I've started writing. There are elements of Bazin's writings on eroticism, on his "Myth of Stalin in the Soviet Cinema," and much of What Is Cinema?'s first English-language volume that's of similar relevance - I just can't quite get my head around exactly how to approach them. I've already rewatched the Histoire(s) once, and I get the feeling it will continue to become more impressive with each subsequent viewing. The montage, and the arguments are incredibly intricate: they make sense on a purely aesthetic level your first viewing, and each time you revisit it the full implications become clearer.
The other paper will be a sort of elaboration on the Fassbinder paper I wrote last quarter, this time focusing more exclusively on Querelle. I think my interest lies more with In a Year of 13 Moons, but this being a class on "adaptation" I have to incorporate at least something of a concession towards the class topic. Still, the paper is on Fassbinder, not Genet. Querelle is a unique adaptation in that it claims to be "about" Genet's novel, not a version or adaptation of it - something like Straub as a postmodernist. It looks like the speech and the look will be the focus. Fassbinder's characters are constantly staring at each other and it's just as much their act of looking as what they're looking at that's being captured by the camera, and they all seem to have a sort of awareness of being looked at that probably comes from Fassbinder's origins in experimental theater but takes on whole new meanings when projected on film. Speech has several different registers in the film, all of which vie for some sort of control over perception (of a character's image, of his sexuality, of the basic facts of the narrative, etc). There's the dialogue, highly-stylized in both form and delivery, which is often a disavowal of what we can see to be true. There's Seblon's recorded diary, a literal removal of his voice from his body that eventually wins over Querelle when he discovers the tape recorder. There are the two offscreen narrators, the voice-over and the intertitles. The voice-over occasionally seems to contradict what we're seeing, and neither is at all evident from the image. Finally, there's Jeanne Moreau's Lysiane, who basically introduces the narrative by reading Robert's fortune and predicting trouble to come. The story ends as Lysiane read's Robert's cards again and effectively erases the whole of the film by declaring that she was mistaken, and that Robert doesn't even have a brother. Suddenly, the bar Querelle has left in devastation goes back to normal and Robert looks as if nothing had happened. Querelle's ship leaves with the exact same shot it arrived, this time projected in reverse. Lots to talk about, and I have to develop a small chunk of it for a presentation on Thursday.
The other paper will be a sort of elaboration on the Fassbinder paper I wrote last quarter, this time focusing more exclusively on Querelle. I think my interest lies more with In a Year of 13 Moons, but this being a class on "adaptation" I have to incorporate at least something of a concession towards the class topic. Still, the paper is on Fassbinder, not Genet. Querelle is a unique adaptation in that it claims to be "about" Genet's novel, not a version or adaptation of it - something like Straub as a postmodernist. It looks like the speech and the look will be the focus. Fassbinder's characters are constantly staring at each other and it's just as much their act of looking as what they're looking at that's being captured by the camera, and they all seem to have a sort of awareness of being looked at that probably comes from Fassbinder's origins in experimental theater but takes on whole new meanings when projected on film. Speech has several different registers in the film, all of which vie for some sort of control over perception (of a character's image, of his sexuality, of the basic facts of the narrative, etc). There's the dialogue, highly-stylized in both form and delivery, which is often a disavowal of what we can see to be true. There's Seblon's recorded diary, a literal removal of his voice from his body that eventually wins over Querelle when he discovers the tape recorder. There are the two offscreen narrators, the voice-over and the intertitles. The voice-over occasionally seems to contradict what we're seeing, and neither is at all evident from the image. Finally, there's Jeanne Moreau's Lysiane, who basically introduces the narrative by reading Robert's fortune and predicting trouble to come. The story ends as Lysiane read's Robert's cards again and effectively erases the whole of the film by declaring that she was mistaken, and that Robert doesn't even have a brother. Suddenly, the bar Querelle has left in devastation goes back to normal and Robert looks as if nothing had happened. Querelle's ship leaves with the exact same shot it arrived, this time projected in reverse. Lots to talk about, and I have to develop a small chunk of it for a presentation on Thursday.
Monday, December 18, 2006
And.... done.
And I'm now through with my first quarter of graduate school, recuperating in the delightfully uneventful city of Vancouver, WA. I'm enjoying the couch as much as I can. I guess it's a good thing I won't get my stipend check until I get back to Chicago, because otherwise I'd be spending a good chunk of it at Powell's. Already been once. Going back tomorrow with two bags of books that I don't really want to get rid of, but I realized that if I don't sell them they'll just sit in this house until my parents move (which might suddenly be a possibility for the not-too-distant future). Haven't bothered rereading the essay since I handed it in - too scared that I'll discover glaring, laughable mistakes all over the place. After shrinking the font and narrowing the spacing to 1.5 instead of the advised double spacing, the paper was a dense 16 pages that I hope to god are coherent, at least somewhat.
Thursday, December 14, 2006
Overwhelming-ness
I just discovered a good little note I'd jotted down a couple days ago in a discussion of Fassbinder's use of mirrors: Fassbinder's constant use of mirrors indicates what might be read as a heavy reliance of the acousmetre; by attaching voices to their 2-d mirror representations rather than the "real" subject on screen, Fassbinder grants many of his characters the status of semi-acousmetres. This both allows them to slip more easily into full acousmetric presences (such as the voice/body split that occurs in the slaughterhouse early in 13 Moons - also, in Fassbinder, as in Fellini, the voice dubbing is loosely synchronized, and, as Chion explains, "these post-synched voices float around bodies" rather than inhabiting them), but also, and perhaps more fundamentally, Fassbinder's conception of the image grants it so much power/primacy/control/whatever that the only way to compensate for that, and to compete with it, is by granting the voice a certain degree of acousmatic powers (hints of omniscience, omnipotence) that come from separating it from the mouth/body. The word I originally used to describe the image's power as Fassbinder conceives it was "overwhelming-ness" which is kind of poetic, in an awkward, accidental sort of way.
My favorite explanation of the acousmetric properties comes in Chion's discussion of Ordet (p. 129-30 of The Voice in Cinema, 1999):
"At the end of Dreyer's Ordet, the madman Johannes pronounces before the body of Inger the words that are supposed to bring the young woman back to life. Dreyer could have filmed this scene in either of two ways. He could have shown the face of Inger when the offscreen words of Johannes are heard, or the camera could remain on Johannes as the latter declaims the words of life.
"The first solution would be more magical - Johnanne's voice would function as an acousmatic voice with all the power of acousmetres. The second solution keeps thing in the human dimension - Johannes is nothing but a man, and the words have no power other than by the grace of God. That is the solution Dreyer chose. In the entire film, vocal production is filmd directly, head-on, with very few offscreen voices. Speech draws on the symbolic force of 'embodied' language here, not on the black magic of disembodied voices."
My favorite explanation of the acousmetric properties comes in Chion's discussion of Ordet (p. 129-30 of The Voice in Cinema, 1999):
"At the end of Dreyer's Ordet, the madman Johannes pronounces before the body of Inger the words that are supposed to bring the young woman back to life. Dreyer could have filmed this scene in either of two ways. He could have shown the face of Inger when the offscreen words of Johannes are heard, or the camera could remain on Johannes as the latter declaims the words of life.
"The first solution would be more magical - Johnanne's voice would function as an acousmatic voice with all the power of acousmetres. The second solution keeps thing in the human dimension - Johannes is nothing but a man, and the words have no power other than by the grace of God. That is the solution Dreyer chose. In the entire film, vocal production is filmd directly, head-on, with very few offscreen voices. Speech draws on the symbolic force of 'embodied' language here, not on the black magic of disembodied voices."
Wednesday, December 13, 2006
Beginnings
I think I've finally figured out where to start the Fassbinder paper - I've been writing and writing and writing, all in rough draft/note form and all relatively unstructured; the key hurdle has been trying to figure out that point of entry into everything, and then all of these notes I've been compulsively scribbling instead of actually writing this goddamned essay will be much easier to fit together. The theory, anyway, is that they'll all fall in line, magically, once I figure out where to start. The thing is, because I'm covering so much ground with this thing, the direction set by this first little bit can make a huge difference, up to and including which films the paper focuses on and which critics and theorists are privileged over others: the plan was to write about In a Year of 13 Moons and Michel Chion, utilizing eeeeeeeverything else as support, but I'm thinking a better intro might come from discussing Petra von Kant and a notion of cinematic space that comes mainly from Bordwell and Bazin. That doesn't mean that my main points can't still be Chion/13 Moons-related, but it's hard to make those the home bases around which the other arguments rotate if I'm unable to work them in until page 2 or 3. But I've kind of made up my mind, I guess. I was hoping that by concentrating on one film and one theorist and relegating the rest to supporting roles I might give off the (false?) impression of overall structural coherance rather than the anything-goes jumble I'm worried it will be.
The intro I'm currently thinking of ties the artificial-ness of Fassbinder's filmic space in general - the posing for the camera, the excessive audio-visual stimulation placed throughout the frame, the lack of 360-degree spatial representation (or, as I argue, the lack of 360-degree space, period; his films are shot along 180-degree perspectives, for the most part, although that's an assertion that requires some justification, evidence, etc), the self-awareness and emphasis on looking and the look, the lack of motivation on both the micro and macro levels, and the general (superficial) unreality of the acting - with the "abstract, unlocalized space" that opens so many of his films. In Beware of a Holy Whore, an actor delivers a lengthy monologue, filmed from below with a featureless blue sky his only background. In Petra von Kant, two cats rest on a set of steps, with no indication of whether this is occurring inside or outside. In 13 Moons, the shots alternate between extreme long shot and extreme close-up, a disorienting tactic that allows the viewer to follow the basic action but not to identify with any specificity the characters or, more importantly, how this space will relate to the rest of the story (it doesn't, standing out, paradoxically, as the most "natural" setting of the whole film). The American Soldier opens with three rough-looking men playing cards around a table, with a single overhead light illuminating the men and their cards, but everything behind them being hidden in total darkness. Fassbinder's first film, Love Is Colder than Death, opens in a more literally "abstract" space, with the walls either blank or covered over in solid-colored fabric.
Why this disorientation? Well, that's one of the big questions I need to answer, although the "why" is slightly less interesting to me than the "so what." My argument for the "why" portion of the paper has a lot to do with a similarly abstract notion of time, in which, for example, the past is thoroughly abstracted so as to exist only through its present representations (that's where 13 Moons comes in, as Elvira's past is literally carved onto her body). The temporal relationship between one shot/scene and the next is just as uncertain as the spatial one - which explains Fassbinder's tendency towards long takes when certainty is what a scene calls for. (That uncertainty is something that I'm still working through, but I'm tying it, at least in part, to the ways that space is actually explored in Fassbinder, mainly through the network of looks, stares and glances that play throughout his films.)
The "so what" is where the look/voice split comes in, in how the film cues the audience to interpret the sometimes "illegible" (according to Corrigan) scenes and construct spatio-temporal relationships between one character/shot/scene and another.
When it comes right down to it, though, Fassbinder's films take place in this kind of abstraction because space really doesn't matter. His conception of space is closer to the postmodern one that Corrigan describes, where geographical/physical distance cedes primacy to stress being placed on the hierarchy of information that populates any location. To be more specific, though, I think Fassbinder's films are organized (spatially, but also temporally/chronologically and occasionally dramatically) around sensations, around audio-visual experience of frame/image, of character, of location, etc. While not going so far as to say that, for example, his characters are mere placeholders in a greater aestheticized narrative, I'm going to fall back on the old postmodern cliche and say that his aestheticization - the highly theatrical posing, the audio-visual surplus, etc - is utilized neither in support of nor in ironic counterpoint to the narrative. It exists alongside it as an end in and of itself. A seeming paradox that lets Fassbinder have it both ways, so to speak - his films scream out their status as mere images, as cinema, but that doesn't mean they can't be "authentic."
Right now (cup of coffee #4 of the day, with the first two being very, very large - I guess I'm in place in which clock time doesn't matter all that much; my time is currently measured by pages left to write, caffeine consumed, and hours of sleep gotten), I'm feeling kind of overwhelmed because there's about five pages worth of arguments that I want to make just on Fassbinder's use of mirrors. But, if my dense ramblings above are any indication, I need to be more concise. So, here's the shortest possible explanation for all of the points I feel I should make about Fassbinder's insistent use on both filming in mirrors and on having characters look into mirrors:
1)a mirror reduces whatever it contains into a 2-d image, placing a character looking into one at same level as film viewer (sort of - the character can turn around at any time and see the rest of the scene, the camera cannot because Fassbinder composes his action for the frame rather than embracing Bazinian 360-degree realism... okay, that was too long)
2)mirrors distance characters from one another, wrapping frames around faces and bodies that separate them from the rest of the decor
3)mirrors double the character's image on screen - a typically German preoccupation, except that for Fassbinder this doubling produces both the character and his image, again drawing parallel to the viewer's perspective
4)looking at oneself in a mirror allows a character to understand and rehearse how others see him/her, and to try to control that in some way (a huge motivation throughout Fassbinder's work); plus, it allows characters to see themselves in relation to other people in the scene
5)this is my favorite one, and where I'm cutting off the list: the look has an especially important place in Fassbinder's cinema, and a character looking at someone else is not only communicative and revealing, but the fact that he/she is looking is usually more important than whatever's being looked at - which is a total reversal from traditional subject/object, shot/reverse-shot organization in the classical cinema. That's all been said before, much more eloquently (and packed with Lacanian jargon) than I ever could. The part I'm excited about is my realization that characters rarely lock eyes in Fassbinder, and when they do it's usually right before an outburst (usually very physical) or something climactic. Looks are mostly one-way, and conversations are staged with both characters looking towards the camera, or one staring at the back of the other's head. There's something far too intimate, and powerful, about the returned gaze to allow it casual use. So mirrors are kind of like those little boxes you use to watch a solar eclipse - they let a character see another character's face without actually having to look him in the eyes and meet his gaze. Bam. And it's directly related to 1.
The intro I'm currently thinking of ties the artificial-ness of Fassbinder's filmic space in general - the posing for the camera, the excessive audio-visual stimulation placed throughout the frame, the lack of 360-degree spatial representation (or, as I argue, the lack of 360-degree space, period; his films are shot along 180-degree perspectives, for the most part, although that's an assertion that requires some justification, evidence, etc), the self-awareness and emphasis on looking and the look, the lack of motivation on both the micro and macro levels, and the general (superficial) unreality of the acting - with the "abstract, unlocalized space" that opens so many of his films. In Beware of a Holy Whore, an actor delivers a lengthy monologue, filmed from below with a featureless blue sky his only background. In Petra von Kant, two cats rest on a set of steps, with no indication of whether this is occurring inside or outside. In 13 Moons, the shots alternate between extreme long shot and extreme close-up, a disorienting tactic that allows the viewer to follow the basic action but not to identify with any specificity the characters or, more importantly, how this space will relate to the rest of the story (it doesn't, standing out, paradoxically, as the most "natural" setting of the whole film). The American Soldier opens with three rough-looking men playing cards around a table, with a single overhead light illuminating the men and their cards, but everything behind them being hidden in total darkness. Fassbinder's first film, Love Is Colder than Death, opens in a more literally "abstract" space, with the walls either blank or covered over in solid-colored fabric.
Why this disorientation? Well, that's one of the big questions I need to answer, although the "why" is slightly less interesting to me than the "so what." My argument for the "why" portion of the paper has a lot to do with a similarly abstract notion of time, in which, for example, the past is thoroughly abstracted so as to exist only through its present representations (that's where 13 Moons comes in, as Elvira's past is literally carved onto her body). The temporal relationship between one shot/scene and the next is just as uncertain as the spatial one - which explains Fassbinder's tendency towards long takes when certainty is what a scene calls for. (That uncertainty is something that I'm still working through, but I'm tying it, at least in part, to the ways that space is actually explored in Fassbinder, mainly through the network of looks, stares and glances that play throughout his films.)
The "so what" is where the look/voice split comes in, in how the film cues the audience to interpret the sometimes "illegible" (according to Corrigan) scenes and construct spatio-temporal relationships between one character/shot/scene and another.
When it comes right down to it, though, Fassbinder's films take place in this kind of abstraction because space really doesn't matter. His conception of space is closer to the postmodern one that Corrigan describes, where geographical/physical distance cedes primacy to stress being placed on the hierarchy of information that populates any location. To be more specific, though, I think Fassbinder's films are organized (spatially, but also temporally/chronologically and occasionally dramatically) around sensations, around audio-visual experience of frame/image, of character, of location, etc. While not going so far as to say that, for example, his characters are mere placeholders in a greater aestheticized narrative, I'm going to fall back on the old postmodern cliche and say that his aestheticization - the highly theatrical posing, the audio-visual surplus, etc - is utilized neither in support of nor in ironic counterpoint to the narrative. It exists alongside it as an end in and of itself. A seeming paradox that lets Fassbinder have it both ways, so to speak - his films scream out their status as mere images, as cinema, but that doesn't mean they can't be "authentic."
Right now (cup of coffee #4 of the day, with the first two being very, very large - I guess I'm in place in which clock time doesn't matter all that much; my time is currently measured by pages left to write, caffeine consumed, and hours of sleep gotten), I'm feeling kind of overwhelmed because there's about five pages worth of arguments that I want to make just on Fassbinder's use of mirrors. But, if my dense ramblings above are any indication, I need to be more concise. So, here's the shortest possible explanation for all of the points I feel I should make about Fassbinder's insistent use on both filming in mirrors and on having characters look into mirrors:
1)a mirror reduces whatever it contains into a 2-d image, placing a character looking into one at same level as film viewer (sort of - the character can turn around at any time and see the rest of the scene, the camera cannot because Fassbinder composes his action for the frame rather than embracing Bazinian 360-degree realism... okay, that was too long)
2)mirrors distance characters from one another, wrapping frames around faces and bodies that separate them from the rest of the decor
3)mirrors double the character's image on screen - a typically German preoccupation, except that for Fassbinder this doubling produces both the character and his image, again drawing parallel to the viewer's perspective
4)looking at oneself in a mirror allows a character to understand and rehearse how others see him/her, and to try to control that in some way (a huge motivation throughout Fassbinder's work); plus, it allows characters to see themselves in relation to other people in the scene
5)this is my favorite one, and where I'm cutting off the list: the look has an especially important place in Fassbinder's cinema, and a character looking at someone else is not only communicative and revealing, but the fact that he/she is looking is usually more important than whatever's being looked at - which is a total reversal from traditional subject/object, shot/reverse-shot organization in the classical cinema. That's all been said before, much more eloquently (and packed with Lacanian jargon) than I ever could. The part I'm excited about is my realization that characters rarely lock eyes in Fassbinder, and when they do it's usually right before an outburst (usually very physical) or something climactic. Looks are mostly one-way, and conversations are staged with both characters looking towards the camera, or one staring at the back of the other's head. There's something far too intimate, and powerful, about the returned gaze to allow it casual use. So mirrors are kind of like those little boxes you use to watch a solar eclipse - they let a character see another character's face without actually having to look him in the eyes and meet his gaze. Bam. And it's directly related to 1.
Sunday, December 10, 2006
Not dark yet...
But it's getting there. So, as a timewasting distraction before jumping back into my paper (which, I realized last night, only needs to be 15 pages, whereas I have notes for a paper that would be, oh, 50 or 60 pages - double-spaced, that is), I'm staring at the computer screen and doing my best to be non-productive and restful before writing a paper that will, undoubtedly, revolutionize R.W. Fassbinder scholarship... hehe, heh, *sigh*. I just kept watching, and just kept reading, and just have this huge surplus of disconnected notes about the relationship between voice (new!) and gaze (it's been done), and the weird abstract space/image/time in some, maybe most, of his films. The idea to connect Michel Chion's concept of the acousmetre (well, I guess it's a Pierre Schaeffer concept, but Chion's the one who applied it to film) to the semi-diegetic narrations of In a Year of 13 Moons was kind of a late-breaking lightning bolt that added an extra day to the writing and an extra $23.05 to my credit card bill (for Chion's The Voice in Cinema). The acousmetre is basically a voice that's not tied to a visible source, or, more specifically, a mouth. And, because it isn't attached to a body, it doesn't have to obey the same physical rules as an actual person, often taking on a kind of vaguely omniscient, omnipotent, panoptic quality - as in the old horror movie saw where the phone rings and the threatening caller tells the helpless, virginal blonde that "I'm watching you right now!!!" and then appears from out of nowhere brandishing a gigantic, sharp phallic object of some sort, like a knife or a harpoon.
And by expanding the Lacan-bating emphasis on the look and to-be-looked-at-ness in Fassbinder's films to the voice-inclusive idea of "perception," which explains not only the nicely avant garde feeling that his characters often seem to be posing for the camera, but that they often have a compulsive need to talk, usually either telling their own stories or talking either themselves or someone else into something. The visual is, of course, much more effective, and more trusted - by both characters and the audience. So, any time there's a reliance on the voice, usually as the alternative to an unseen image but sometimes when characters are trying to talk away visuals that are evident if not obvious, Fassbinder overcompensates. That overcompensation can come in the form of dramatic histrionics (though rarely if ever from the protagonist, with Petra von Kant being the most obvious exception), but usually this comes in the form of an excess of audio-visual artifacts and mannerisms scattered around the screen: cluttered frames, busy and distracting soundtracks, allusions to other films, music, etc.
Since I started writing, I've noticed sometimes, as with Querelle, In a Year of 13 Moons and Katzelmacher, Fassbinder seems to be pitting the voice explicitly against the image. In Querelle, the narration goes above and beyond what we're shown, commenting on the action without confirming or contradicting the image; the characters go through a ritualistic verbal denial of their own sexuality throughout the film, even when their pants are around their ankles; finally, Jeanne Moreau's character reads tarot cards at the beginning of the film, launching the action by mentioning Querelle, and then again at the end - when she discovers on her second reading that she was mistaken, with the words "I was wrong. You never had a brother!" she effectively erases the entire film as nothing more than a "mistake," a fever dream that never happened. But even though these various kind of verbal commentary actually do take control of the narrative, the vivid, hallucinatory images are powerful in an entirely different way, one that can't be erased by mere words. Etc.
And by expanding the Lacan-bating emphasis on the look and to-be-looked-at-ness in Fassbinder's films to the voice-inclusive idea of "perception," which explains not only the nicely avant garde feeling that his characters often seem to be posing for the camera, but that they often have a compulsive need to talk, usually either telling their own stories or talking either themselves or someone else into something. The visual is, of course, much more effective, and more trusted - by both characters and the audience. So, any time there's a reliance on the voice, usually as the alternative to an unseen image but sometimes when characters are trying to talk away visuals that are evident if not obvious, Fassbinder overcompensates. That overcompensation can come in the form of dramatic histrionics (though rarely if ever from the protagonist, with Petra von Kant being the most obvious exception), but usually this comes in the form of an excess of audio-visual artifacts and mannerisms scattered around the screen: cluttered frames, busy and distracting soundtracks, allusions to other films, music, etc.
Since I started writing, I've noticed sometimes, as with Querelle, In a Year of 13 Moons and Katzelmacher, Fassbinder seems to be pitting the voice explicitly against the image. In Querelle, the narration goes above and beyond what we're shown, commenting on the action without confirming or contradicting the image; the characters go through a ritualistic verbal denial of their own sexuality throughout the film, even when their pants are around their ankles; finally, Jeanne Moreau's character reads tarot cards at the beginning of the film, launching the action by mentioning Querelle, and then again at the end - when she discovers on her second reading that she was mistaken, with the words "I was wrong. You never had a brother!" she effectively erases the entire film as nothing more than a "mistake," a fever dream that never happened. But even though these various kind of verbal commentary actually do take control of the narrative, the vivid, hallucinatory images are powerful in an entirely different way, one that can't be erased by mere words. Etc.
Thursday, December 07, 2006
Coffee-ness
I spent much of the past week at the Bourgeois Pig, overcaffeinating myself in an attempt to stimulate my brain into, you know, working. Depending on who you ask, it's been effective, sort of. But I've been fundamentally exhausted in such a way that I get home from reading on the north side and fall asleep, or staying conscious in a state of near-sleep. Which is making it hard, and the solution is either more caffeine or less caffeine. Almost there, almost through with the quarter. One small paper down, one larger-ish paper left to go. In the meantime, my apartment's a disaster area (if only I could watch these Fassbinder dvds in an occasionally loud, crowded coffeeshop, I don't think I'd ever leave). I've been slacking on the swimming, too, which is bad, but the stupid little side effect of that is that when I do go, I'm completely rested and feel all in shape and stuff (which my finals-week diet most definitely does not do - based on a highly scientific informal poll, graduate students' cheese intake increases threefold in the final two weeks of the quarter).
Watching Fassbinder, I'm struck by how amazingly good this stuff is, and the thing is that the weirder films, i.e. Querelle and In a Year of 13 Moons, get more fascinating with each viewing. They're very dense films, and they grew denser as his output slowed to, you know, less than 7 per year (yeah, he actually made seven feature films in 1970). I've got a couple days to write, oh, 15-20 pages on this stuff, and I think I'm depending on coffee to provide me with inspiration, ideas, concentration. And I've been listening to a lot of Ornette Coleman, which I've discovered is the ultimate study music for me, more than Eno and his ambient/electro-brethren, more than classical strings, more than the soothing samba music favored by the Bourgeois Pig, etc. I suspect that something like "Lonely Woman" might be the kind of music we'd listen to if we were big, mutant, pulsating, disembodied brains (that somehow have ears?).
Until a week or so ago, I'd had maybe one cup of coffee in about six weeks. And now, now that my system's no longer accustomed to the daily coffee influx, that caffeine packs a punch. So, if you notice that I'm a little, um, jittery, think nothing of it. It's natural.
Today's inspirational verse, courtesy of Stephen Colbert:
"So the Christian Coalition are afraid they'll be called liberals. I don't blame them. After all, there's nothing more Christian than refusing to do good works because you might get called a name."
Watching Fassbinder, I'm struck by how amazingly good this stuff is, and the thing is that the weirder films, i.e. Querelle and In a Year of 13 Moons, get more fascinating with each viewing. They're very dense films, and they grew denser as his output slowed to, you know, less than 7 per year (yeah, he actually made seven feature films in 1970). I've got a couple days to write, oh, 15-20 pages on this stuff, and I think I'm depending on coffee to provide me with inspiration, ideas, concentration. And I've been listening to a lot of Ornette Coleman, which I've discovered is the ultimate study music for me, more than Eno and his ambient/electro-brethren, more than classical strings, more than the soothing samba music favored by the Bourgeois Pig, etc. I suspect that something like "Lonely Woman" might be the kind of music we'd listen to if we were big, mutant, pulsating, disembodied brains (that somehow have ears?).
Until a week or so ago, I'd had maybe one cup of coffee in about six weeks. And now, now that my system's no longer accustomed to the daily coffee influx, that caffeine packs a punch. So, if you notice that I'm a little, um, jittery, think nothing of it. It's natural.
Today's inspirational verse, courtesy of Stephen Colbert:
"So the Christian Coalition are afraid they'll be called liberals. I don't blame them. After all, there's nothing more Christian than refusing to do good works because you might get called a name."
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