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The Illiac Passion

The Illiac Passion

Gregory J. Markopoulos, The Illiac Passion, 1964-67, 91 min
Gregory J. Markopoulos, Rushes for The Illiac Passion, c.1965, 12 min
Gregory J. Markopoulos, Test with Masques for The Illiac Passion, 1966, 3 min
In the presence of Robert Beavers

„Illiac” beschreibt das Auf- oder Erstellen einer Sache. Es ist ein anderer Name für poiesis, das Ursprungswort fürs Erschaffen, für das Filme-in-die-Welt-Setzen des „Filmemachers”. The Illiac Passion ist ein Film-als-Film-Kontinent und poetisch verschlüsseltes Selbstporträt, mit dem Markopoulos über sich als einen anderen (namens Prometheus) und über die Leidenschaften des Erzeugens von Werken (also auch von Filmen, also auch über die passions von Illiac Passion) erzählt. The Illiac Passion ist ein Mythen-Irrgarten, beglänzt vom Licht des Sterns Farbe-ist-Eros. Film, in dem Griechenlands Götter sich nach Manhattan begeben und in dem das Erhabene und Gewöhnliche nicht müde werden, einen tollkühnen, tragischen, magischen Tanz aus flackernden single frames, Doppelbelichtungen, Metaphern und schierer Bildpracht zu tanzen: die Summe der maßlosen wie maßvollen Markopoulos-Filmschrift. (Harry Tomicek)

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Table of Contents

Peter Gidal – Flare Out: Aesthetics 1966–2016
Edited by Mark Webber and Peter Gidal
The Visible Press, 2016

Preface
Mark Webber

Introduction
Peter Gidal

Essays
Theory and Definition of Structural/Materialist Film (1975)
Further Footnotes (1976)
Problems ‘relating to’ Warhol’s Still Life 1976 (1978)
The Anti-Narrative (1979)
Technology and Ideology in/through/and Avant-Garde Film: An Instance (1980)
Samuel Beckett’s Ghost Trio (1981)
Against Sexual Representation in Film (1984)
Fugitive Theses re Thérèse Oulton’s Paintings (1984)
Dialogue and Dialectic in Godot (1986)
The Anti-Zoom (A Little Polemic Against Metaphor) (1987)
In Representation or Out? Some Condensed Notes on Aesthetics
   and Politics (1988)
Endless Finalities (Richter’s Abstract Paintings) (1993)
The Polemics of Paint (Richter in the Nineties) (1995)
NO EYE: Theoretical Reflections on the Eye, Metaphor and Film/Video (1995)
Once is Never: Warhol’s Saturday Disaster & Blow Job (2001)
Against Metaphor (1998, revised 2005/2015)

Miscellany
Letter to Artforum (1971)
Letter to Screen (1976)
Letter to Afterimage (1976)
Eight Hours or Three Minutes (1971)
Notes on my Film Work (1975)

Images
16 pages of colour and black & white images
including film stills, manuscripts, archive documents,
and paintings by Thérèse Oulton, Gerhard Richter and Andy Warhol

Peter Gidal Filmography

Peter Gidal Bibliography

Malcolm Le Grice on Peter Gidal

“Some Introductory Notes on Gidal’s Films and Theory” (1979)

My work and Gidal’s has frequently been bracketed together, most recently under the term Structural/Materialist (a Gidal formulation) – the bracketing being applied equally to the films and theoretical writing. This double harness has caused us both some problems, obscuring the differences between our work; none the less, with the level that the public critical debate has reached, I would rather have my position confused with his than with any other film-maker. Which is to say, as the lines are drawn to date, in spite of our differences, there are considerable areas of agreement between us. In the strict sense, we have never developed a joint position nor presented any co-operative manifesto, but we have had many long conversations over the last decade which have influenced the development of our positions considerably.

It would be impossible to trace the path of those discussions, the effects of which have become incorporated in our work, but it is partly to develop some of the thoughts which have passed between us recently that I am writing this introduction. As Gidal pointed out when he asked me if I would do it, I have never written on his work at any length (nor he on mine for that matter) – though we have been publicists for each other. I could not let this preamble pass without pointing out that if the fact of film-makers writing on each others’ films seems a little incestuous – before cries of nepotism – if some of the critics in this country had spent a little more time on the current British film culture we could have spent more of our time on film and theory and less on publicity, reviewing and polemics.

Our most general area of collaboration, which I will not dwell on, has concerned the development of the working context for experimental film. We have both been deeply committed to establishing conditions for production, presentation and distribution of independent film in a pattern radically different from that of the dominant film industry. Gidal, like myself and a number of other avant-garde filmmakers, has put a considerable amount of time into these issues through entirely practical and frequently mundane tasks mainly within the London Film-Makers’ Co-operative, but also within the Independent Filmmakers’ Association and on committees in the British Film Institute.

Our most general area of agreement has been a deep hostility to the way in which international capitalist corporations have controlled the development of film culture and the effect this has had on the predominant assumptions about film structure. This hostility has been expressed variously as an opposition to narrative, illusionism, identification, catharsis and so on. As the dialogue between Gidal and myself has become more sophisticated, some of the approaches to these oppositions have differed in detail, but the underlying resistance to compromise with the forms and mechanisms of dominant cinema remains common. If my own recent films have related themselves overtly to the problems of narration, identification and cinematic illusion, it is because I have encountered them (perhaps in error) as a consequence of the direction of my work.

Gidal has maintained a more distinctly oppositional stance, certainly at the level of theory, frequently expressed in the prefix ‘anti-’ (anti-narrative, anti-illusion), and while his films would seem to maintain this opposition into their construction, they are more problematic in this territory than the diametric rhetoric would suggest. On the other hand, his major theoretical work, the “Theory and Definition of Structural/Materialist Film” and its extensive footnotes, traces many of the difficulties and complexities this oppositional enterprise encounters.

To deal with Gidal, it is necessary to consider both his work as a film-maker and a theorist. He has referred to Althusser to support the independence of the two practices and he has further pointed out how historically there have regularly been discrepancies between artists’ work and their theorisations and rationalisations. Whatever the independence, one from the other (and it is clear that they are distinguishable discourses), in Gidal’s case they should be related to each other. Not only does the theory seem to address some of the films’ problems quite accurately, but he has particularly encouraged through the form of presentation of his work, that the achievement of the films, as it were, be tested against those aims defined in the theory.

If we were concerned with a general review of Gidal’s work, then like with any other artist, his early films would be seen to contain many of the initial issues which become more clearly reworked later. However, without dismissing his earlier work, it is possible to encounter the most pertinent problems which he raises through reference to a few more recent films and his major theoretical text “Theory and Definition of Structural/Materialist Film” (Studio International, November 1975). Any one of Bedroom (1971), Room Film 1973, Film Print (1974), Condition of Illusion (1975), Fourth Wall (1978), or Silent Partner (1977), can be studied and related to his major theoretical article, and while they are all different works in detail, their concerns are remarkably consistent.

Excerpted from the opening section of “Some Introductory Notes on Gidal’s Films and Theory” (1979) by Malcolm Le Grice. Originally commissioned for the BFI’s Independent Cinema Documentation File No. 1: Peter Gidal (November 1979), later republished in Millennium Film Journal No. 13 (Fall 1983) and Experimental Cinema in the Digital Age (BFI, 2001).

Gregory J. Markopoulos

Gregory J. Markopoulos

Gregory J. Markopoulos, Gilbert and George, 1975/1989-91, 12 min
Gregory J. Markopoulos, Genius, 1970/1989-91, 80 min
Introduced by Mark Webber

Figura ímpar na história do cinema, Markopoulos abandonou os Estados Unidos, depois de ter sido uma das figuras cimeiras do New American Cinema, vindo, inclusivamente, a retirar os seus filmes de circulação. Na última década da sua vida, dedicou-se a rever e a reeditar os seus filmes desde finais dos anos 1940, num projecto de 80 horas, Eniaios (palavra grega, significan- do “carácter único” e “unidade”), ciclo que, enquanto tal, e como um ritual, se destina a ser visto cada quatro anos, num sítio único, Temenos.

Projecção precedida da apresentação do livro Film as Film: The Collected Writings of Gregory J. Markopoulos, organizado por Mark Webber, com um prefácio de P. Adams Sitney e publicado por The Visible Press (2014)

ENIAIOS III – REEL 1 – GILBERT AND GEORGE
Markopoulos retratou artistas como Moravia, Nureyev ou De Chirico. Este retrato da dupla Gilbert & George é marcado pela ausência da imagem interrompida por fragmentos dos corpos destas duas esculturas vivas, e pela ausência de movimento.

ENIAIOS III – REELS 2, 3, 4 – GENIUS
Um retrato triplo, inspirado na lenda de Fausto, do artista britânico David Hockney, do pintor surrealista argentino Leonor Fini e do comerciante de arte Daniel-Henry Kahnweiler. Com uma estrutura calculada, Genius constitui a secção central de Eniaios III.

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Thom Andersen Retrospective in La Coruña

Thom Andersen Retrospective
4–12 April 2018 at CGAI, La Coruña, Spain

“The cinema must restore our belief in the world (…) before or beyond words”
      (Gilles Deleuze)

Unha das expresións máis estrañas da cultura contemporánea é a cinefilia no seu sentido mais puro: o amor ao cine. A cinefilia é algo que se vive, que se transmite, que se trata co extremo coidado das cousas fráxiles. Os filmes bos salvan a vida dos cinéfilos, repoñen unha certa bondade intrínseca do mundo. Se non fose polos filmes, polas clases ou polas palabras, polo menos Thom Andersen sería un cinéfilo, alguén que non distingue no mundo o cine do non-cine.

Profesor da prestixiosa CalArts, escola de arte nos Ánxeles, Andersen, nado en Chicago no ano 1943, é un cineasta de afectos que compón unha filmografia non moi extensa, mais particularmente ben articulada e pensada con detalle. É talvez a súa faceta pedagóxica a que nos obriga, paseniño, a volver ollar para o cine ou para lugares de memoria (unha vez máis, non importa se eses lugares pertencen ás imaxes en movemento ou á realidade cotiá), descubrindo o que está detrás, a tensa política do mundo en cada rostro dunha estrela de Hollywood ou do mural comunitario perdido nunha calella dos Ánxeles. Formado na USC School of Cinematic Arts, dos Ánxeles, Thom Andersen fai os seus primeiros traballos académicos xa nos anos sesenta, coas curtametraxes Melting (1965), — ——- (1966–67) (tamén coñecida coma The Rock n Roll Movie) e Olivia’s Place (1966/74). É, porén, coa súa primeira longametraxe que o realizador produce o seu primeiro traballo con folgos, a analizar a arqueoloxía do cine nos traballos do fotógrafo, pioneiro e experimentador Eadweard Muybridge. Neste filme, Andersen mostra xa a súa agudeza na análise política das imaxes e da súa propia produción. Neste sentido, veremos, aquí e en filmes posteriores, a forma en que o seu traballo rescata as imaxes perdidas nos arquivos do tempo e olla para elas cunha nova mirada, comprometido nunha visión marxista do mundo: quen explora e quen é explorado. Por exemplo, com Red Hollywood, de 1996 (realizado con Noël Burch), Thom Andersen analiza os trazos comunistas de guionistas e realizadores que foron silenciados na historia do cine logo da caza de bruxas protagonizada polo senador Joseph McCarthy e da que resultou unha listaxe negra destes e doutros autores. Neste filme, o cineasta vai, pacientemente, desocultando esas imaxes e sons, vendo neles a marca da denuncia social e dun reverso total do cine de estrelas de Hollywood. É un filme de extrema pedagoxía (e foi editado tamén un libro homónimo) e lanza, definitivamente, o método de traballo que culminou na sua obra mestra: Los Angeles Plays Itself, filme que comezou por ser un conxunto de clases que Andersen impartía en CalArts.

Los Angeles Plays Itself é un vídeo-ensaio avant la lettre no que desmonta a representación do espazo no cine. Para Andersen, o espazo é un factor político porque implica unha relación do realizador co que é retratado. En Los Angeles, o cineasta mostra como a cidade é utilizada de forma caótica, anacrónica ou cómica, precisamente por ser a meca do cine e onde todos os estudios se atopan. Por iso mesmo, Andersen mostra os filmes verdadeiramente concordantes coa realidade do espazo, con aquilo que é mais fondamente identitario da cidade, en contraste con aqueles en que a cidade é un mero estudio para inventar outras realidades. O método será sempre o mesmo: extractos de filmes montados sobre unha voz en off cristalina, pedagóxica e mesmo irónica. É, así, a ironía unha das marcas do realizador, coma se só mirando desa forma fose posible afrontar a máquina industrial de Hollywood. A ironía é, moitas veces, asociada a unha asumida nostalxia – unha das marcas dun cinéfilo incorrixible: saber que o gran cine é raro e que o pasado encerra obras determinantes da historia da arte. Esa nostalxia, xunto a unha vertente mais política, está presente en Get Out of the Car, na que Andersen mostra como Os Ánxeles está nun proceso de agochamento do pasado. Curiosamente, esta curtametraxe é moi divertida – pelos apartes do propio Andersen – e a ironía está logo patente no seu título: Os Ánxeles – a cidade das grandes autoestradas – precisa volver mirar para si mesma, camiñar polas súas calellas e polas súas rúas.

A ruína, o pasado e aquilo que desaparece co tempo está presente tamén no filme máis portugués do cineasta: Reconversão, unha obra realizada en Portugal e sobre a obra do arquitecto portugués Eduardo Souto de Moura. Trocando o 16mm nostálxico de Get Out of the Car por unha técnica de timelapse inventada polo seu colaborador e cineasta Peter Bo Rappmund, en que o tempo parece suspenso, revélase como a obra de Souto de Moura é tanto construción coma ruína (é sintomático que unha das obras máis vibrantes deste documental sexa un edificio que o arquitecto proxectou sobre a ruína dun anterior proxecto seu).

O traballo de Thom Andersen pode ser comparado co dun arqueólogo que rescata as imaxes e lles dá novos sentidos, provocando unha revolta das propias imaxes, agora illadas e transcendidas das narrativas onde estaban inseridas. Iso é evidente en The Thoughts That Once We Had (2015), unha historia persoal do cine, que volve ao sentido pedagóxico-político de Los Angeles Plays Itself, mais agora nunha inclusión absoluta das imaxes en movemento e da súa historia. O filme é unha especie de gloria do cinéfilo, unha cobiza de ver o mundo a través destes filmes e con eles provocar unha ruptura co devir capitalista do futuro. Para iso, Andersen escribe no final deste filme: “To those who have nothing must be restored the cinema”. O cine como salvación do mundo é, pois, na cinefilia extrema de Thom Andersen, unha arma de revolución.

(Daniel Ribas, do catálogo de Posto/Post/Doc 2015)

A celebración do ciclo coincide coa recente publicación do libro de The Visible Press Slow Writing: Thom Andersen on Cinema – editado polo prestixioso crítico especializado en cine experimental Mark Webber. Trátase dunha escolma de artigos do propio Andersen nos que reflexiona sobre o cine de vangarda, mais tamén sobre Hollywood ou autores internacionais como Yasujirō Ozu, Nicholas Ray ou Andy Warhol. Pódese atopar máis información sobre o volume no seguinte enderezo: http://thevisiblepress.com/product/slow-writing/

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