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A+C's daily guide to new and exciting things, and how they hang together.
Aleatory and teleonomic, Birdsong bears a somewhat familiar resemblance to the Straub-Huillet school of adaptation and philosophy; however, Albert Serra plays a game of improvisation that branches this genealogy into a new space of chance. The document begat by duration here turns presence into an opportunity for digression, for leaps, for a poetic sense of contiguity and not continuity. The whole sums chunks arrayed, not morsels lined. One can sense the film was made on the fly, assembled into its form through smarts and luck. And it's silent, mostly. Save one piece of music, the soundtrack is an assemblage of sand and wind and broken branches, of waves, of inconsequent dialogue mumbled, of the world's little noises blown big.
Look, this isn't a cop-out—at least I don't think it is—but I tune out directors I hate until I forget their names. I remember all the directors I've ever liked working with as an actor—guys like Don Siegel and Robert Aldrich. The thing I feel directors have to realize today is that they must become like The Beatles: They must write their own material. It's really incredible that directors would allow someone else to write their scripts for them. I can understand that happening when a guy starts out, I suppose, but to make a career out of directing other people's work is all wrong.
Yet it would be entirely too facile to suggest that When It Was Blue is Reeves’ freedom tract, an overcoming of an agoraphobic attitude toward the greater world. For one thing, although Reeves always tends to incorporate some autobiographical elements in her work, she does so in a highly complex, mediated way, and to simply read “Reeves” off the surface of the work is to do both films and maker a grave disservice. Nevertheless, the restlessness and anxiety that permeates When It Was Blue, in particular its engagement with the problem of self and other, the female eye and body making itself genuinely vulnerable in global space, is a feminist and a political issue, and one that expands the mythopoeic achievements of Brakhage in a distinctly grounded, even urgent new direction. (And Brakhage’s work, when reread through Reeves’ “use” of it, has a feminist undercurrent: a disarmed, quivering supplication before the visual universe that abdicates male prerogative, and that ought to give some of his feminist critics reason to reconsider their quick dismissals of his alleged modernist machismo.)
This kind of moral dilemma (“I can make this film against drugs if I help sell drugs”) is at the core of the most primitive Hollywood filmmaking. But something is wrong if a sophisticated director like Garrel indulges himself by messing with this cheap material. In a way, the depiction of intimacy with a twist of irony is a nouvelle vague device that goes back to À bout de souffle (1960). But after all these years, this particular mix of detachment and autobiographical narcissism that gave rise to dandyism has turned sour. In the beginning, there was a world outside and making films was a reaction to it. Now, there is no world left. It's just a matter of solipsism, a game of certain individuals playing with their minds and memories, and a group of admirers celebrating. That's why Sauvage innocence is an empty film.
The film finally became available here last year on DVD from Facets Video, helping to demonstrate how much cinema as a “language” is more easily translatable than literature. For many years, Béla and I have had a running debate about the relation of the film (and, by implication, the novel) to my favorite novel in any language, William Faulkner’s Light in August (1932), which also focuses largely on the simultaneous events of a single day in a depressed, flat rural area as seen through the consciousness of several alienated characters—alienated from themselves as well as from one another—including a fallen patriarch who observes all the others called Reverend Hightower (a name and figure that already anticipates some of the structure and vision of The Man from London), and who might have served as his community’s conscience if they all hadn’t deteriorated into an apocalyptic, post-ethical stupor. Béla doesn’t see any connection because he doesn’t care for the Hungarian translations of Faulkner, and it’s true that one could also trace many of Faulkner’s methods to those of Joseph Conrad. But I also can readily acknowledge that the sarcastic wit of the story is quintessentially that of Eastern Europe.
curator at artandculture dot com.