17 juillet 2010

"La tradition de qualité" for dummies (5)

François Truffaut's "Une certaine tendance du cinéma français" (1954) was more than just a whimsical, subjective, tentative free shot at films les Jeunes Turcs didn't like or didn't understand or found "boring"... It would be disingenuous to remember this article simply as a battle between the (older generation of) French art films and the Hollywood mainstream genre. Contrary to popular belief, it wasn't an endorsement of the "studio system". The films Truffaut, Godard, Resnais, Chabrol, Rivette, Rohmer did afterward proves it. They didn't make westerns or film noir, they made art films (not the pre-war type of artfilms, a new type). They broke down the French studio system, they took filmmaking to the street, on location! They invented a new film form that wasn't the Hollywood formula.

La "Tradition de qualité" was the state of the French cinema establishment, the great aesthetic movement of pre-war "Réalisme Poétique" that failed to carry on the same excellence after WW2. Truffaut didn't question the individual talent of Carné, Jeanson and Prevert, he attacked the moral conformism of the "Réalisme Psychologique" trend and the absence of cinematographic mise en scène in these scenarist-films.

The real battle was between the neglected innovators (Bresson, Cocteau...) and the conformist rearguard (Duvivier, Autant-Lara...) who was abusively anointed at film festivals. There was a crisis of the film press between the overestimation of the rearguard and the underestimation of the post-war paradigm (neorealism, Modern cinema, Cinématographe and the oncoming Nouvelle Vague).
Even André Bazin, from the pre-war generation, was part of this rearguard attacked by Truffaut, since they partially disagreed on this topic (yet Bazin had the intelligence to support the paradigm shift pushed by Les Jeunes Turcs, to move on and even to announce the arrival of Neorealism and Modern cinema)

Gavin Smith (Film Comment, Mar-Apr 2010) : " [..] Over the course of the last 30 years, art cinema, or what the French call 'auteur cinema,' has to a great extent been annexed by (or surrendered to) the not-dishonorable commercial imperatives of turning out product in order to put bread on the table, product that, for all its modernity, some regard as a return of the repressed: the dreaded Tradition of Quality, caricatured by Cahiers du cinema back in the day, alive and well in stylish new clothes.
Gavin Smith summons the 1954 heavyweight argument, and carelessly perverts its meaning to fit his own short-sighted agenda (which was boredom for so-called "festival films"). Nobody asked him to compare our context now to their context back then... he digs himself in. His little "revisionist neo-history" was bad enough on its own. Typical of the American ageism complex maybe : gerontophobia of "Auld Europe", NEW-York v. York, "neo-neorealism" v. realism... it always has to be NEO-something because America has no past to relate to (New World, New Orleans, New Mexico, New Deal, New Frontier, New World Order, New American Empire, New American Century...). This urge for random novelty always rushes blindly towards the future. Addiction for never-seen-before stuff is a consumerist behaviour influenced by the "planned obsolescence" doctrine.

Gavin Smith sits there and demands novelty... as if novelty was necessarily a proof of artistic improvement on the previous (declared outdated?) novelties. He's had enough with the current repetitive trends and something different will make him happier.
He doesn't propose to redirect the attention of the festivals and the press towards a greater, overlooked, cinema (like Truffaut did). Because his lone wolves champions (WKW, JZK, Weerasethakul, Martel, Desplechin) aren't exactly ignored or unloved by the establishment (OK maybe Benning is the less publicized). But he pretends today's greatest cinema isn't good enough and that he's decided that now was the time to move on to the apparition of a NEW film form... what is it? we don't know, he doesn't say, but he knows for sure we need one!

Film criticism has yet to analyse and theorize properly these current trends (nothing yet has been published in any form on the neo-labels he came up with) but he still wants to move on already, and forget about an aesthetic just about reaching its full maturity, before it has been embraced and exhausted by film theory...

If you think society is ready for a new aesthetic breakthrough, why don't you get up and bring it yourself (like Truffaut did)? I wonder what the history of film criticism would have been like if Truffaut's manifesto had been : "Festivals really suck nowadays... I'm bored by these guys! Do something about it already, I wanna see some new."

The situation today is totally different. There really is no need to call on the Cahiers jaunes... If you think a Film Comment editorial is barely a stream-of-consciousness diary page for subjective allegations, you shouldn't reference actual film theory. Please leave the punditry to bloggers (who only speak for themselves on a personal soapbox and do not run an "institutional tribune" which is meant to pose as a cultural reference for many).

Does Gavin Smith attack a "bad cinema", an "absence of mise en scène", a reactionary morality, a dubious psychology? Is he comparing Hou Hsiao-Hsien, Dardenne, Costa, Almodovar, Haneke... to the average Duvivier and Autant-Lara? No. If these auteurs are the disappointing middleground of our times... we are not in a bad shape compared to the 50ies! How many more visionary innovators than today were there in the 40-50ies? But then again, he thinks that Desplechin is more of a visionary than Costa, Haneke, von Trier or Noé... so we probably don't give the same meaning to "creative film form".
His cheap shot from the hip doesn't have any of the solid theoretical argument Truffaut constructed to defy this "tradition". He even admits Film Comment champions this type of art cinema! A look at their decade poll attests it.
Critics aren't even satisfied by the millenium "best of", they want something off the chart, something that doesn't exist on the decade-poll radar, a hypothetical upgrade based on a nostalgic scale coming from a bygone golden age...
So if this is how little respect you pay to the trends that brought the best films (which is a blatant misunderstanding of our epoch and its best artists), you need to be a little more critical of the industry that is not even critically acclaimed in your polls! What scares me is how critics cope with the one-dimensionality of the mainstream fare by day and give a condescending attitude to the challenging artfilm scene by night...

He simply opposes these loosely delineated trends for the simple fact of being TRENDS, for repeating themselves, for being inspired by the same forms and subjects. He seems to be outraged by the fact that an aesthetic style might last more than 10 years... or that a conjunctural film movement might solidify for good into a referential genre that new filmmakers will want to channel ever after. Just like Film Noir "copied" German Expressionism, or the Taiwanese New Wave "copied" La Nouvelle Vague... This is how aesthetics cross-pollinate and propagate in art history! And it is inappropriate to criticize a natural, expected, necessary evolution of film language.
If Griffith's cuts became a "dominant fashion", it's because an individual style turned into a universal device for film grammar! If deep-focus and plan sequence are still used long after Orson Welles, it's not to steal and repeat his timely style mindlessly for a lack of imagination! If sound cinema and colour cinema currently pervade the art-film sector, it does not make this technique "narrow and predictable in its range of expression"!

I believe Gavin Smith has trouble differentiating between what is a standard technique (reused after its inventors because it improved film practice as a whole for everyone), a common language (developed and acquired for the posterity of cinema), and what is an ephemeral gimmick (which sole value is originality and loses power when duplicated). Clearly, he confuses historiography with taxonomy.

What he suggests art films repeat endlessly are narrative modes, general aesthetics rather than a timely style that could only be attributed to a particular epoch or a particular auteur. We are not witnessing a uniformity of stylistic signatures, but the lasting consolidation and widespread adoption of new narrative modalities throughout the world, which will most likely continue to prosper in film language for a while...

Film critics are out of breath when the discrepancy isn't REALLY obvious (like between lone wolves which are unmatched thus easy to spot, and followers who seem to adopt a remarkable pattern). They crawl on the surface of films, only noting an apparent "uniformity", in search for what the old paradigm used to consider "originality"... They need to look deeper and see the finer particularities of each auteur within a common aesthetic, just like we can tell the difference between Carné and Feyder, between Duvivier and Autant-Lara, between Hitchcock and Hawks, between Walsh and Ford, between Desplechin and Pascale Ferran, between Costa and Green... even though they might (or might not) share the same general stylistic format. Sometimes the differences are very subtle, but after being studied they stand out strikingly in the eyes of the connaisseur.

Films selected at festivals in the past decades aren't an insult to cinema, they aren't inferior cinema (like Réalisme psychologique was for good reasons according to Truffaut), they aren't unimaginative or predictable (as per Gavin Smith's dubious allegations) in fact, they are the best world cinema has to offer (especially at major international film festivals, like Rotterdam).

Rejecting whatever is current in art cinema doesn't make you de facto more progressive... What Gavin Smith misses is that the only true paradigm shift at stake here is in the conformism of the film criticism establishment. Just like the actual pertinent point made by Truffaut in his article was an ontological clash between poor theatrical reviewing and legit cinematographic theory.


I would like Film Comment to be visionary and risk-taker, instead of putting the blame on a film form they misunderstand and worshipping an imaginary novelty! Look around you. Compare what is selected at festivals with what the commercial circuit is showing on the big screen to the American public! Think hard, and find out something more pertinent to tell your readers next time... Once you've tackled and SOLVED the dysfunctional distribution system, you may have the leisure to focus on a more trivial pleonasm, such as the alleged uniformity of a uniform trend, the conventionality of conventions or the traditionalism of tradition.

That's what separates the crucial think-pieces of film criticism that leave a mark in history and the lame hollow conversational editorials only there to fill space (at the detriment of festivals and auteurs!) until something intelligent comes up...
and you know the moral of the "boy who cried wolf" fable, don't you?


Read the full "the critic who cried wolf" saga here : 1 - 2 - 3 - 4 - 5

Related:
  • "Truffaut's manifesto : La Politique des auteurs" at Indian Auteur [part 1, part 2]

03 juillet 2010

Old, New, Borrowed, Déjà-vu


Something old, something new, something borrowed, something déjà-vu
:
Frankenstein-movies !

Why bother to be creative, skilled, inspired, to have something to say, to have a world view, to have a personality when all you need to make movies is to copy your predecessors? For over a hundred years, all you need to know to make a plausible movie is how Literature, Theatre and Music work. Most people working in the movie industry are better at other arts while telling themselves they are making cinema. Actually, only knowing how to imitate well is enough. Forge a patchwork of external arts and everyone will think you're a filmmaker because whatever you did was recorded on a film strip... wait, the film strip is not necessary. Just recorded and projected on a big screen then. Wait, the small digital screens will do too. Well, as long as it moves within a standardised rectangle, we'll call that "cinema".

To mask your lack of talent, just borrow somebody else's talent. If you can't find screenwriters who can write original scenarii, borrow from actual writers. Adaptating literature for the screen is always easier than to write your own original scenario. Mettre en scène a film like a theatre play is easier than to create a film-specific mise en scène. Relying on the power of musical art, for its emotional drive, saves you from making things happen on screen on their own without musical cues.

You don't need a rich autobiography, a strong personality, a deep understanding of mankind... all you need is to copy previous authors who have all that.

This is textbook Hollywood, the professionalism, academism, mannerism of the entertainment industry. And the established film journalism believes this is all there is to cinema...

When the habit of stealing reaches state-of-the-art mimicry, the "Tradition of quality" is capable to produce reasonably believable formulaic movies. This isn't cinema, but it's enough to satisfy the expectations of the mainstream audience for its Pavlovian reactions to stereotypical situations. Once you've heard one love story, you've heard them all... Only great authors bring an original angle to it.

Art imitates life. Then art imitates art. Then craft imitates art. Then craft imitates craft. Then imitation imitates imitation and we're far from reality, slipping into a tautological caricature of the previous second-hand caricature.

The recipe for anti-auteur films (all the things that will never make Cinema in and of themselves) :

SUBJECT
  • Borrow from History. A universally known story [PUBLIC DOMAIN = Free!]
  • Borrow from world culture : legend, myth, fable, epic heroes, archetypes... [PUBLIC DOMAIN = Free!]
  • Do like George Lucas (Blockbusting) and analyse the DNA of past BO hits to make sure to do everything like they did it, and remake the perfect Frankenstein-blockbuster. [PUBLIC DOMAIN = Free!]

SCENARIO
  • Borrow from Literature. Adapt a best-seller that the public already know and love. [Copyright = nominal fee]
  • Borrow from pop culture : comics books, TV series, anime, biopics... [nominal copyrights]
  • Borrow from Cinema. Take the plot structure from a successful movie, and add new details to disguise the remake. [PUBLIC DOMAIN = Free!]
  • Borrow a genre. Repeat a popular formula known to work well in the past. [PUBLIC DOMAIN = Free!]
  • Borrow strong characters, stereotypes, family structures, timelines, events... [PUBLIC DOMAIN = Free!]
  • Borrow phrases. Catch lines, punchlines, running gags. [Grey area copyrights = dodge the lawsuit]
  • Borrow from the future : cliffhanger. Capitalize on the promise of an anticipated follow up, to add value to your ending. [no copyright, no accountability]

FILMING
  • Borrow scenes, shots, camerawork tricks, lighting, decor from past movies [PUBLIC DOMAIN = Free!]
  • Recycle old productions. Re-use sets, props, accessories from past movies of your own studio [FREE]
  • Borrow famous locations (touristic appeal). Use the exoticism, luxury, historical aura, hype, fame of iconic cityscapes, monuments, landscapes. [Rental fee for exterior shots, higher filming costs but all interior scenes are filmed in studio]
  • Borrow from couture. Costume design and old fashion styles add visual value without creating any filmic art. [Costume designer paycheck]

CASTING
  • Borrow famous faces (movie star system). Get bankable actors/actresses who made past movies profitable. [Doubles the budget, but is pretty much the only safe bet for a successful BO]
  • Borrow other famous faces. From the music industry, TV, reality TV "stars", internet "celebrities" [less expensive]
  • Borrow cameos. Cheaper use of big stars with an equal buzz potential. [much smaller pay check]
  • Borrow beauty (sex appeal). Pretty newcomers are much cheaper than famous stars, and look good in the trailer. If they don't bring outstanding acting skills, at least they bring the seduction of their physical appearance (models, bodybuilders). [Cheapest pay check]
  • Borrow nudity (sex appeal). Showing nude scenes, erotic scenes makes your film more attractive without any skill/talent required. Celebrity nudity not necessary, but doesn't hurt if you can afford it [1 stripper pay check]
  • Borrow skills from real world. Cast someone who is not part of the world of cinema (no acting skills), with an outstanding talent (sport champion, record holder, martial art fighter, dancer, parkour, base jumping...) [Quite cheap if not a speaking part]
  • Borrow animal cuteness. Animal training to do stuff, always winning the audience (be it on YouTube or in movies). [Animal trainer paycheck]

POST-PRODUCTION
  • Borrow from the power of musical arts. It doesn't make it more cinematic, but music works as well on the audience as a CD than played in a movie. So why not boost your movie with an extraneous art? [Composer paycheck]
  • Borrow already composed music/popular songs (billboard hits) known to be loved by the public. [Copyright = nominal fee]
  • Borrow from digital arts. Fix everything (lack of mise en scene, poor acting skills, bad plot, clueless editing) with CGI and special FX. [high CPU power and calculating time]

IF ALL ELSE FAILS
  • Remake a past successful movie (foreign or domestic), with new faces and revamped dialogue [Copyright = nominal fee]
  • Invent a sequel (or a prequel) to a past successful movie of yours [Copyright already owned]

See! you don't need to know how to make cinema, to make an already half-successful movie. With chance and a couple of collaborators who aren't totally useless, you can make a commercial product that the mainstream market will swallow like everything else coming its way. No sweat.

Now find me a movie that has the balls to tell a story to an audience without any of these clutches... That'll make you think twice about the mannerism and "tradition de qualité" of the artfilm circuit (where actual auteurs are trying to create new material with film-specific art, without borrowing from other arts as much as in the mainstream industry).

Related:

30 juin 2010

Gaston Bachelard, le dormeur éveillé (France Culture)

« Une philosophie du repos n’est pas une philosophie de tout repos. »
Gaston Bachelard
Les Nouveaux Chemins de la Connaissance, émissions radio (France Culture) de Raphaël Enthoven.
Série d'émissions sur Gaston Bachelard (podcasts téléchargeable pendant 1 semaine) :
  1. vie et œuvre, 28 Juin 2010 [MP3] 59'
    Jean-Philippe Pierron, professeur de philosophie - Lyon III
  2. Bachelard scientifique, 29 Juin 2010 [MP3] 59'
    Pascal Nouvel, biologiste et philosophe, Université Paul Valéry, Montpellier
  3. Bachelard musicien, 30 Juin 2010 [MP3] 59'
    Marie-Pierre Lassus, maître de conférence en musicologie à l'Université Lille 3
  4. L'épistémologie bachelardienne, 1er juillet 2010 - 59'
    Didier Gil, professeur de philosophie en hypokhâgne, chercheur associé au Centre de recherche sur l’histoire des système de pensée moderne (Université Paris I)
  5. L'imagination, 2 juillet 2010 [MP3] 59'
    Cynthia Fleury, philosophe, chercheur à l'Institut des Sciences de la communication et professeur à l'American University of Paris.

Socrate était aussi sage-femme, Leibniz était mathématicien, Rousseau faisait de la musique et Kant de la géographie… Bachelard, lui, après avoir été dix ans surnuméraire, puis commis, à l’administration des postes, choisit d’être un philosophe-poète, que les rêves ne séduisent pas moins que la raison pure, et pour qui l’erreur n’est pas un néant : « Toute ignorance est un tissu d’erreurs positives, tenaces, solidaires, (…) les ténèbres spirituelles ont une structure ».
Contre les « chevaliers de la table rase » qui, après Descartes, congédient le songe au profit de la seule connaissance claire et distincte, Gaston Bachelard cherche obstinément à comprendre la fondation imaginaire de toute réalité… Pour l’anti-cartésien généreux, l’eau, l’instant, l’espace, la poésie et le feu n’ont pas moins d’intérêt que la mécanique ondulatoire, le rationalisme appliqué, ou la valeur inductive de la relativité, puisqu’ils en livrent en quelque sorte la préhistoire. De même que Spinoza, sans en être dupe, ne se reprochait pas de courir après les honneurs ou la lubricité, Bachelard, convaincu que la connaissance se forme en détruisant les obstacles qu’elle a elle-même institués sur son chemin, examine avec douceur les divagations dont il faudrait se défaire pour accéder à un savoir certain.
Le philosophe se fait autant l’adversaire bienveillant de ceux qui regardent le monde tel qu’ils sont,- et cèdent à une conception naïve et magique du réel - que de ceux qui font abstraction de leurs émotions comme du monde sensible, pour en saisir la vérité parfaite. Loin de s’installer dans une opposition confortable entre la science et la poésie, Bachelard prend le risque de «les unir comme deux contraires bien faits ». Pour bien connaître la nature, il faut l’avoir admirée. C’est alors, estime-t-il, qu’on peut avoir la patience d’en découvrir les secrets. Aucune erreur ne mérite l’anathème, l’illusion est plutôt de penser qu’il faut se passer d’illusions pour commencer à penser. « Ah ! regrette-t-il, comme les philosophes s’instruiraient, s’ils consentaient à lire les poètes ! »
Mélange singulier de Freud, de Bergson, de Mallarmé, de Baudelaire et de Novalis, l’esprit de Bachelard est le théâtre du combat paisible que se livrent le savoir et l’extase poétique, l’imagination et l’entendement, la connaissance objective et la connaissance intuitive. Entre le songe illucide et l’abstraction rationnelle, entre l’inconscient opaque et la sur-conscience diaphane, il y a la rêverie, ce juste milieu du savoir humain, qui menace, à chaque instant, de s’évaporer en rêve, ou de se condenser en savoir objectif, mais qui révèle à la fois le monde tel qu’on l’imagine et les mécanismes qui nous font l’imaginer ainsi. Ce qui entrave la connaissance est aussi ce qui la rend possible. Le rêveur, que Bachelard appelle « dormeur éveillé » devient ainsi la figure, par excellence, de l’homme total, diurne et nocturne à la fois, celui par qui la science trouve peut-être le chemin des cœurs.
Le rêveur, c’est le grand vigilant.

Recommendations:
  • "Causeries (1884-1962)" Gaston Bachelard, Paris, Radio France, « Les grandes heures INA-Radio France » (2008)
  • "Cahiers Gaston Bachelard", Collectif, Centre Gaston Bachelard de recherches sur l'imaginaire et la rationalité (2000)
  • "Bachelard : Un rationaliste romantique", Pascal Nouvel, Jean Libis (2002)
  • "Gaston Bachelard musicien : une philosophie des silences et des timbres", Marie-Pierre Lassus (2010)

25 juin 2010

Traduction ironique (JLG)

Sur les dialogues étrangers non sous-titrés dans Film Socialisme :

JLG (18 juin 2010, Paris) : "Si vous ne savez pas le russe, et si moi je ne le sais pas, je ne vois pas pourquoi on le comprendrait. Par contre, je trouve très dommage que l'espèce d'anglo-américanisme qui se répend est comme ça très frustre, c'est intéressant d'une manière mais il ne faudrait pas oublier les autres. Et quand on ne comprend pas quelqu'un... si on aime quelqu'un et qu'on ne le comprend pas, soit on apprend sa langue, soit on se comprend d'une autre façon. C'est très bon. Je pense, les livres ne devraient pas être traduits; bien que tous les grands auteurs (Dostoievski, Conrad, etc) je les lis en traduction. Donc est-ce que ça me manquerait si je ne les avais pas connus? Bein j'aimerais aujourd'hui, où je n'ai plus de bibliothèque, arriver à ce point-là justement. Pour voir si ça ne me manque pas. Et que si vraiment je veux lire Conrad, je commencerais par Conrad parce que je baraguouine encore un peu l'anglais, donc j'arriverai à suivre Conrad. Dosoievski, non. Mais peut-être pourrais-je engager quelqu'un pour me dire ce qui s'y passe."

22 juin 2010

La consommation culturelle (Montebello)

Université Paul Verlaine - Metz (20 Avril 2010) 1h09min (Canal-U)
avec : Fabrice MONTEBELLO (historien du cinéma), Jean-Marc LEVERATTO (sociologue), Olgierd KUTY (sociologue)


« Si nous devions raisonner en termes de taille (Latour, 1995), nous dirions que le mouvement observé entre 1929 et 2004 opère selon la logique suivante :
  1. expansion du marché des films (1929-1965)
  2. redéploiement (1966-1985)
  3. prolifération (1986-2004)
Si nous devions raisonner en termes de grandeur (Boltanski, 1990) et introduire ainsi dans notre observation l’action des personnes sur les films, nous dirions que ces trois moments correspondent à trois types d’action :
  1. la réduction du spectacle au film
  2. sa domestication - qui permet la généralisation des savoirs sur ce dernier ainsi que l’expansion de la culture cinématographique
  3. la domestication du spectacle cinématographique lui-même
La thèse défendue dans cet ouvrage va à contre-courant du catastrophisme ambiant sur « la mort du cinéma » et la menace que la « massification hollywoodienne » ferait peser sur le cinéma national et sur ses spectateurs. Elle pointe au contraire la prolifération de l’offre filmique dans toute sa diversité et la demande croissante de qualité de la part d’un public toujours plus nombreux, plus informé et plus averti. [..]

La démarche oblige également à prendre comme unité d’observation, non pas le film, ni même la copie de film, mais la séance. Dans la séance de cinéma ou la séance télé, le film est le support principal du spectacle. Mais il ne peut agir efficacement qu’avec la complicité du spectateur. Cette précision est importante car elle permet de rappeler que l’exploitant propose généralement à des publics différents plusieurs spectacles à partir d’une seule copie de films. L’oubli de cette pratique banale a conduit des chercheurs à surévaluer la présence du cinéma américain en France sur la seule base du rapport des nouveaux films entre eux, et non des copies en exploitation et encore moins de leurs passages. [..]

La présence planétaire du film américain par exemple, est souvent interprétée de manière unilatérale, soit qu’elle corresponde à la seule action des personnes (la domination politique ou économique des Etats-Unis), soit qu’on l’attribue à celle du film uniquement (un cinéma-monde). Mais ce n’est pas parce que le film américain est universel, qu’il est présent partout dans le monde. C’est parce qu’il est présent partout dans le monde, et que l’on peut faire concrètement l’expérience de sa qualité, de Tombouctou à Oslo, de Lille à Marseille, de Rome à New York, des temples de la cinéphilie parisienne aux usines de Longwy, qu’il est universel. Ce constat banal qui rappelle que le cinéma ne se réduit ni à des œuvres ou des auteurs, ni même à une communauté élue de spectateurs (les cinéphiles cultivés des classes supérieures) mais à un dispositif technique qui engage des êtres humains et des objets (les films), est aussi une manière de réintroduire – sans célébration, ni dénonciation – les figures oubliées de l’histoire du cinéma : producteurs, distributeurs, exploitants, spectateurs ordinaires. A condition toutefois de rappeler que le moteur de l’histoire du cinéma, c’est le plaisir. Un plaisir cultivé - non pas au sens d’un plaisir réservé à une caste ou à une classe - mais au sens d’un plaisir que tous les hommes, les gens comme vous et moi, ont la capacité d’entretenir, c’est-à-dire d’élaborer, de partager, et de transmettre pour en faire bénéficier d’autres personnes qui y trouveront, comme ils l’ont eux-mêmes trouvé, la confirmation de leur humanité. Sans films américains en France et sans spectateurs français pour prendre plaisir à ces films et en reconnaître la qualité, pas de Nouvelle Vague, ni de « nouvelle vague de spectateurs » pour en apprécier les réalisations.

L’histoire culturelle du marché cinématographique
En fait, les querelles esthétiques recoupent des tensions réelles au sein des professionnels du cinéma et soulignent la part importante prise par les tenants d’une intervention de l’Etat au sein du marché. L’appel à ce dernier pour garantir le « cinéma indépendant » et « la diversité de l’offre » doit s’entendre comme une demande de soutien au « cinéma d’auteur », et à la programmation de salles Art et essai. [..]
Cette brève description du marché cinématographique français et des débats récurrents qu’il suscite montrent que « marché » et « industrie », avant d’être des catégories de discrimination de la qualité cinématographique, sont des réalités qui n’existent pas en dehors de l’action quotidienne des individus (Leveratto, 2000). Qu’il soit « artistique », « indépendant » ou « commercial », qu’il relève de « l’exception culturelle » ou du « business », le film n’en demeure pas moins une marchandise qui se fabrique, se paie, se vend et s’achète. Et dans ce domaine, l’argent ne tombe pas plus du ciel que « les idées justes » du président Mao Tsê-tung. Dès lors, il importe moins de noter qu’une logique de préfinancement s’est substituée à une logique de risque que d’identifier les modèles d’expertise de la qualité cinématographique qui la soutiennent. Le régime de la dispute demeure un bon moyen d’objectiver les entreprises de justification des acteurs. Les querelles régulières opposant les tenants d’un cinéma à « fort potentiel commercial » aux défenseurs du « cinéma indépendant » révèlent au moins deux modèles d’expertise. Le premier privilégie le public, notamment celui des salles, comme un instrument de mesure de la qualité cinématographique. Le second utilise la figure de l’auteur. Son usage est systématisé dans les commissions d’experts mises en place par le CNC et se trouve partagé par les principaux partenaires qui accompagnent la fabrication et la diffusion des films sélectionnés (producteurs et distributeurs indépendants, salles Art et essai, programmateurs télé et éditeurs vidéos de productions à prétention artistique). Dans les deux cas, les choix opérés demeurent des anticipations et comportent un risque inhérent à la fabrication de tout produit culturel (qu’il soit « commercial » ou « artistique »). Il n’y a pas plus de facilité à tenter de rentabiliser des millions d’euros en espérant séduire des millions de spectateurs, qu’il n’y a d’audace à toucher des milliers de personnes à partir de produits qui ont coûté des milliers d’euros. Ce qui ne préjuge ni du devenir grand du petit film, ni de la chute fracassante du grand film. La différence essentielle provient de la mutualisation du risque. Le « cinéma commercial » engage essentiellement le public des films rangés sous cette étiquette, le « cinéma indépendant » est garanti par l’Etat. Il engage donc une deuxième fois le public, mais sous la forme de la délégation et de la représentation démocratique, c’est-à-dire l’ensemble des citoyens - en fait l’ensemble des spectateurs français car les aides de l’Etat au cinéma ne proviennent pas du budget, mais des taxes parafiscales internes à la filière - y compris ceux qui n’adhèrent pas au « cinéma d’auteur ». [..]

Par ailleurs, la disponibilité télévisuelle – à l’origine de la dénonciation traditionnelle des effets négatifs du petit écran provoqués par « l’accoutumance » (addiction) – affine la sensibilité de l’œil. Petits et grands, jeunes et vieux, hommes et femmes, ouvriers et bourgeois, citadins et ruraux, etc., apprennent à forger leur regard et à discriminer la qualité des films en les consommant à la télévision, avant de se rendre dans les salles. Dans ce domaine, c’est moins la possession d’un capital culturel (Bourdieu) qui détermine la capacité à discriminer la qualité des films que le temps passé à les consommer. [..]

Conçues sous la forme de synthèses, ces histoires sont des histoires du cinéma mondial (« à la Sadoul »). Les travaux collectifs les plus aboutis proposés par les chercheurs aujourd’hui se présentent toujours selon ce modèle : La storia del cinema mondiale (Brunetta, 1999-2001), The Oxford History of World Cinema (Nowell-Smith, 1999), Film History, An Introduction (Bordwell and Thompson, 2003). En fait d’histoires du cinéma mondial, il s’agit d’histoires mondiales des cinémas nationaux dans lesquelles chaque filmographie est rapportée, le plus souvent, à son espace original de constitution (le film hollywoodien aux Etats-Unis, le film français à la France, le film italien à l’Italie, etc.,). Ces histoires du cinéma mondial oublient ainsi de prendre en considération ce qui les rendent possibles : la mondialisation des films, et plus exactement, leur traduction.

La mondialisation des films est une réalité que connaît le spectateur ordinaire depuis les débuts du cinéma. Elle n’est donc pas une caractéristique du film parlant. Mais elle permet de rappeler que les films nationaux sont rarement appréhendés, fabriqués ou consommés en dehors de la présence de films étrangers. [..] »

Fabrice Montebello, Le cinéma en France – Depuis les années 1930, Paris, Armand Colin, 2005


Autres lectures recommendées:
  • Jean-Marc Leveratto et Fabrice Montebello, « Politiques du cinéma », Politix. Volume 16 - n°61/2003
  • Jean-Marc Leveratto, La mesure de l’art, sociologie de la qualité artistique, Paris, La dispute, 2000 ainsi que Introduction à l’anthropologie du spectacle, Paris, La dispute, 2006.

Invisible thread (ironic)

RayBan viral -anonymous- campaign (original video here) 7 may 2010
deconstructed by a video special FX analyst (Captain Disillusion) :


CupNoodles (Japan) copycat ad 2010 :

18 juin 2010

American Fatalism (2)

"Tout est au mieux dans le meilleur des mondes possibles"
Voltaire, Candide, ou l'Optimisme, 1759.

Maybe I'm extremely naive... I thought that only the lowbrow crowd, who doesn't know what "foreign cinema" is, could be against the visibility of non-domestic films, because they are too "different", too "boring" or too "subtitled". I thought that real cinephiles in the USA didn't think like the majority that makes the box office numbers. I thought that art-film critics, film historians, cinephiles magazines would hold dear the values of freedom of expression, cultural diversity, philoxeny (welcoming the other), even if it meant going against the homegrown "studio system". A no-brainer, I assumed.
I mean, you may love Hollywood entertainment, and find European films overrated, but still defend diversity by principles, just for the sake of showing your children what overseas countries create. Cultural exchanges are NECESSARY in principles, even if you don't need the comparison.
Well, that's my belief anyway, you may say I'm a dreamer.

So I won't hide my disappointment when the reputable Kristin Thompson condoned the status quo imposed by the "system" in her recent article : "it takes all kinds" (24 May 2010).
Roger Ebert issued an open-minded proposal to support more of what he called "Real Movies" as an alternative to the formulaic fare available on the American screens :
"We should start a Campaign for Real Movies. These also would not be carbonated by CGI or 3D. They would be carefully created by artists, from original recipes, i.e., screenplays. Each movie would be different. There would be no effort to force them into conformity with commercial formulas. [..] These aren't all masterpieces, although some are, but they're all Real Movies. None follows a familiar story arc. All involve intense involvement with their characters. All do something that is perhaps the most important thing a movie can do: They take us outside our personal box of time and space, and invite us to empathize with those of other times, places, races, creeds, classes and prospects. I believe empathy is the most essential quality of civilization." Roger Ebert (19 May 2010)
Who would disagree? Even if Ebert's idea of an empathic movie might not be my idea of greater cinema, I would obviously welcome such initiative meant to loosen up (a little) the monopoly the Hollywood system has and has had on American culture for decades, well let's just say for ever.
Why on Earth would Kristin Thompson, a scholar well versed in world cinema (with a slight preference for Hollywood alright), see the need to shoot down such initiative that could only improve culture as a whole and would not alter in any perceptible way her own consumption of Hollywood offerings?

Why would anyone be against the presence of blue cheese at the supermarket, even if all you eat is apple pie? It does not force you to eat it. And it only broadens the horizon of taste for everyone, if they feel like giving it a try. But it won't alter the "free market", it would not stop the masses from voting with their money (their consumption).
I'm not against dumb crowds choosing willingly to consume crap, if that's what they really want even after knowing what the counterculture is. I'm against a market where such crowd is brainwashed since early childhood not to even desire something different because they haven't been exposed to alternative choices, and has been educated to look down on anything foreign and/or artsy and/or intellectual.

To me this looks like an unjust trade, not to mention the drawback of cultural isolationism (and the pointless protectionism of an already hegemonic culture!).


I begin to understand why this situation hasn't changed... it's because even foreign friendly scholars in America not only approve this status quo, but voice their opposition to any change to break the insularity. There really is a cultural barrier!
I had already noticed a certain conservatism of the copyrights about conservation of film archives... I should have figured out that the divide was a matter of political ideology, and not a matter of cultural protection regardless for national borders and private industrial interests.

In my article (Second Class Film Distribution), I suggested that the alleged "free market" wasn't fair, that the apparent low consumption of foreign films in the USA, wasn't solely due to the strict preference for the Hollywood fare, but was influenced/forged by an intentionally isolationist market (by not distributing foreign films, by limiting their circulation/accessibility to a wide market, by rendering them virtually invisible).
I was talking about the same facts, but drew very different conclusions, less fatalistic, less defeatist indeed.

In her article, Kristin Thompson, not only disagrees, but affirms that the market is BIASED by subsidies, thus favouring artificially foreign films... So basically, she says that the 5 or 8% of foreign films consumed in the USA would go even LOWER if festival and arthouses didn't support them against the popular taste. Well festivals are not part of the commercial distribution market, they are not part of the "free market" featured in the BO and admissions statistics. A festival is a showcase for professional (critics, buyers, producers). If the "civilian audience" can only see foreign films at a pre-distribution event, and a scholar complains that this "subsidies-supported" festival circuit tempers with the "free market"... something is very wrong!

Is it even possible in a major Western industrial nation (world leader at that) for its population to score a disinterest for foreign film culture as low as Iran or India? And the dominant position, the higher quality of its domestic cinema (Hollywood) does not justify alone to turn a blind eye on what other countries do, like such a repressive regime as Iran could impose by force, censorship and fear. Even India which has more than twice as many domestic films to sell (thus would have more economical incentive to ban foreign competition) leaves a bigger share of their market to non-Indian films!!! There is no pride for Iran or India to be culturally isolationist, but I think that there is even less excuses for a cosmopolitan melting-pot like the USA, founded on multiculturalism, freedom of expression and foreign heritages.

I'm sorry I don't see anything natural in this "free market". I refuse to believe that this is the free choice of movie goers who would only judge films on their entertainment quality. Hollywood might be the leading choice for entertainment, and maybe over 50% of the times (like it is in Europe or other foreign markets), but not as far as 90 or 95% of the time. The fact is that American audience prefers to watch in mass crap Hollywood flicks, rather than a better commercial film made by foreigners (based on equivalent content and entertainment value). Anybody who has watched quality entertainment made outside of Hollywood would agree that foreign countries are capable to produce films that could easily compete on equal footing with the average Hollywood flick (if not the best Hollywood blockbusters which are in a different league altogether, out of reach because of an unmatchable budget!).

If the "free market rules", we need to rule it out for the sake of world culture.

Can we trust the "free market" to protect and teach culture? Not the patriot, nationalistic culture against the aliens, where every country fend for their own selfish interests. I mean global culture, the culture of the world we live in, the civilization of mankind, the general history of worldwide cinema. Did you see what conservatism and free market did to the Stock Market, to universal healthcare, to the Press? Art Culture (not popular culture consumerism) has nothing to do with the market, there is no reason to believe commerce has any incentive to regulate itself without the assistance of cultural policies.


Then Kristin Thompson goes on to explain that if you're an American and want to see foreign films, you must take days off and fly to Vancouver, like she does. Because, "If the mountain won't come to Muhammad, Muhammad must go to the mountain". In this case, it seems more appropriate to force everyone who needs to watch a foreign film to add the price of a flight abroad to the admission price, rather than try to change the distribution system to allow such films on a screen near you. Why make things simple for everyone when you can make them complicated for a few? In short, she condones the idea that "art films" should only be accessible in America to consumers who can afford plane tickets, and the rest can forget about it.


After blaming subsidized festivals for having a free ride for too long, she compares art cinema to painting exhibition and opera, to explain that Hollywood is a consumer good accessible for EVERYONE, but art cinema is such an elitist and obscure art form that no larger demographic would possibly be interested in it than the visitors of plastic and lyrical art.
In other circumstances, I would happily compare Cinema to other well established arts like Painting and Opera, because Cinema didn't just win yet its place in the coveted pantheon of recognized arts. But here, measuring up the potential audience that art cinema could draw (and not all of it is inaccessible and intellectual, there are many films with a wide entertainment appeal among foreign films!) to the exclusive crowd of museum goers is simply ludicrous. The narrative plot of foreign films rarely attain the alienation of an Opera livret.
Comparing these art forms reveals her true opinion of "art cinema", and where she ranks it in comparison to the market-approved "commercial cinema".

The sad part : I'm pretty sure the best foreign films don't get nearly as much exposure/accessibility/exhibition time in America as the star painting exhibitions get on a nationwide promotional tour... Heck, an exhibition would accommodate more audience in one opening day, and an opera in one show than a single screening of Sokurov's The Sun! 300, 500 people able to see this film in America (outside of the festival circuit)? I don't think the low tier art exhibitions and the Opera "flops" do that bad...

Kristin Thompson : "To break through decades of viewing habits, such people would need to learn new ones, which takes time and effort. People’s tastes can be educated, but the odds are usually against it actually happening."
This is one thing I wasn't prepared to hear from an academic! Even the elite of the American Education system thinks that there is no hope in teaching some taste for art in the mainstream population... Who else could do it if not the teachers? Even if it was a Sisyphean task, an educator would have the responsibility to die trying, not to publicly discourage others from trying!


Americans watch more movies overall per year than the more populous 27 member-states EU, and still watch less non-Hollywood films in straight numbers as well as in percentage! When I see the low score of foreign films on the American market, I think :
  • let's break the hegemony, the cultural brainwashing
  • let's find a legit counterpoint to the "free market"
  • let's open up the commercial screens to more diversity
  • let's preserve a minimal room for "commercially-challenged" films that should stay up a little longer even though they can't compete with blockbusters
  • let's educate the mainstream taste, at school, at university, in the press, on TV
  • let's force distributors to show all kinds of films if their agenda doesn't see fit...

You see, the French "exception culturelle" wasn't God-given, and it's not because the population of France is genetically distinct. We fought for it, it took "time and effort", but we made it happen, against all odds, because it was worth it. In fact, if there is any artistic appreciation for Classic Hollywood at the universities, and in the specialized film press, it is probably because French educators fought for it!

Langlois stole prints from the Nazis during the war, and showed American silent masterpieces when they were long forgotten in the USA. He saved prints when the Studio system discarded them (destroyed them) right after their theatrical run!
Bazin built a network of cine-clubs to nurse art film appreciation throughout France after WW2.
The students defended Langlois in 1968 when the government stole his Cinémathèque from him.
Malraux made film culture a priority, installed safety nets for the domestic production.
Cinema was admitted at the university thanks to the youngsters Langlois educated screenings after screenings.
L'avance sur recette, the subsidies, the quotas were legislated by the government to save and protect art cinema and foreign cinema against the natural bend of the free market.

It didn't happen overnight...

But now France is in a position, not only to defend its own domestic production against the hegemonic invasion of Hollywood blockbusters (one of the last place in Europe and in the world, not to succumb to the "market rule"), but to help foreign film distribution here (even if there isn't much more audience for it) and even the production of foreign films in their own country.

And the American academe says it is not gonna happen in the USA? What is the incompatibility? What is the unsurmountable obstacle preventing it? Why is the American society so different that they couldn't evolve towards a more welcoming market? towards a broader taste? Why are American intellectuals powerless and unimaginative?
It's not the lack of brain power, or the absence of a cinephile community, or the irrevocable disinterest of the youth... all you have to do is to REGULATE an economic monopoly. And if the audience doesn't support such restraints, a long term education will undoubtedly vanquish any major resistance after progressive exposure to non-standardised culture.
That is if you manage to put an end to the jingoist brainwashing of Hollywood pervading all media which makes sure American audiences keep on buying American products. Then maybe we could talk about a natural supply-demand self-regulation of consumers.

Because of its leading position on the world market of cinema, because of the aura of its culture, and because it is the industry that benefits the most at the global box office, the USA has the responsibility to be the leader in protecting world culture (like Martin Scorsese does with his World Film Fondation), to re-invest a (slim) portion of its huge revenues (mainly earned from the consumption of foreign movie goers!) in non-profit programs that sustains cultural diversity.

The history of cinema was built upon the cross-cultural influences cinema had on filmmakers from every countries, on the appreciation of film critics for underexposed gems in the margin of the commercial circuit. It wasn't the free market who made cinema the art it is today. And it won't stay up there if you let the profit driven studios, focus groups and textbook formulae decide what the audience should or shouldn't see, and ostracize the cinephile minority pushing foreign film lovers towards the ghetto of film festivals and home-video viewing.


If the American cinephiles, scholars, journalists and educators had any cultural ambition, they could dream up a better system and would fight for it, with "time and effort", "against all odds".

YES WE CAN. Change we can believe in. Hope.
Certain people thought it was possible.

15 juin 2010

YouTube at the Guggenheim



* * *



YouTube Play - Guggenheim Museum biennal for online media art
YouTube Play is a collaboration between YouTube and the Guggenheim Museum to unearth and showcase the very best creative video from around the world. To have your work considered, simply post it on YouTube, and then submit it at youtube.com/play. A jury of experts will decide which works presented at the Solomon R. Guggenheim Museum in New York on October 21, 2010 with simultaneous presentations at the Guggenheim museums in Berlin, Bilbao, and Venice. The videos will be on view to the public from October 22 through 24 in New York and on the YouTube Play channel.
Creative criteria seek :
  • creative videos: including animation, motion graphics, narrative, non-narrative, or documentary work, music videos, and entirely new art forms.
  • to discover works that are innovative, original, and surprising, regardless of genre, technique, or budget.
  • works that debate, discuss, test, experiment with, and elevate video in all kinds of ways.
  • something different. Not what's now, but what's next.
  • The video must not have been distributed to the public more than two years prior to 14 June 2010.
  • Creator must be at least 18 yold (as of 14 June, 2010)

Admissions per film nationality - World Cinema Stats (17)

THESE COMMERCIAL ADMISSIONS DO NOT INCLUDE FESTIVAL SCREENINGS !


2008/2009USAEU27
Population (million)307.4501.3
Total admissions (million)1364981.1
Average admission/capita4.471.96
Screens3902829225
Domestic Film Production5581168

Note:  EU27 members (since 2007) = EU27: Austria, Belgium, Bulgaria, Cyprus, Czech Republic, Denmark, Estonia, Finland, France, Germany, Greece, Hungary, Ireland, Italy, Latvia, Lithuania,  Luxembourg, Malta, Netherlands, Poland, Portugal, Romania, Slovakia, Slovenia, Spain, Sweden, UK

Source : Focus 2010 - Tendences du marché mondial, Marché du film, Cannes 2010 (Observatoire Européen de l'Audiovisuel) [PDF]




Related :

11 juin 2010

Kapo, Rivette, Daney (Bou)


"De l'abjection [Kapo de Gillo Pontecorvo]", Jacques Rivette
Cours de cinéma au Forum des Images, par Stéphane Bou (26 mars 2010) 1h33'


Contexte, contexte, contexte : la base de la critique objective! En l'occurance ici, l'historiographie objective de la critique de cinéma.

09 juin 2010

Double Standard - Film Comment (4)

What a coincidence! The following issue of Film Comment (May-June 2010) contains an apologetic editorial (self-persuading affirmative speech about the obvious dedication of the journal to cover the "beyond the multiplex" of cinema) and a ("long time overdue") article about... Experimental cinema! Well, well, well.

Last issue, the editor tells us how conformist and retrograde are the "festival films"... and look what he promotes this time : Metropolis, Breathless! Who is nostalgic of the past, who is channeling past glories now? Today's filmmakers or film critics? That's neo-journalism! Why cover contemporary cinema when you can indulge in the uncontroversial legacy from the past? If you feed the new generation of readers with oldies, don't you think that the new filmmakers will inevitably make films INFLUENCED by past styles??? That's double standard.

What else? Michael Douglas, Polanski, Mia Hansen-Love! These guys aren't guilty of the so-called "La Tradition de Qualité", right? They don't "neatly fit into these prefab formats" you warned us about? Is this the best alternative styles you could find? The youngest one on the list, Mia, is a self-proclaimed follower of La Nouvelle Vague, Assayas, Doillon! That's double standard.

Since when Film Comment decided that polls and best-of lists replaced written, articulated, analytical content? Is this your way to reach out to the teen demographic? List-mania is OK for the movie fans who can't do anything better than order their preferences in an easy-reading fashion. Not only the Avant Garde lists (4 lists no less!), but the whole issue is plagued with lists everywhere... Where are we? On Rotten Tomatoes? Is this where the post-crisis cinephile journalism is aiming for? To become more like the commercial press? Is this what moralizing critics resort to? What a great idea that was to lecture us about conformism! More double standard.

A consensual listing, ranked by popularity, gives already an arguable result for the mainstream cinema everyone has seen, where every voter has more or less seen the same candidates at least (TSPDT). But the same method is so inappropriate for Experimental cinema, which is so vast, so diverse, so difficult to compare, so disparate... and where every voter come in with a different set of films seen (let alone preferred), because they are screened sporadically. Only the films that MOST critics had the chance to watch, will make a list ranked by popularity... which defeats the purpose to defend the underexposed gems. What your list ranks is the "mainstream" of Avant Garde cinema, or the official Avant Garde endorsed and screened by the alternative circuit. Exit the Avant Garde too visionary, too subversive, too radical to find a patron or a projection...

From all the experimental films listed there, how many had a public release outside of galleries and the festival circuit? Making a long list doesn't mean that these filmmakers are welcome by the system, or that the films are seen by the public, or that the press is covering them. Surely a list isn't enough to put an end to this ostracism. I don't know who are the "naysayers" you're talking about, but the point isn't that Experimental cinema doesn't exist (we knew there was an Experimental scene alive and kicking in spite of everything), but that it is not supported by the film press and the public exhibition circuit. You can't use the fact this fringe manages to exist in spite of the cinema system, to prove that your magazine has anything to do with its survival...

I don't know Lewis Klahr, your featured experimental filmmaker. However, from what I could read, I'm pretty sure the article could use some Max Ernst's collage (1920ies!) and Roy Lichtenstein's mock-up cartoon (1960ies!) references, if you really want to be honest about the "prefab formats" and stylistic imitation of the past... Not to mention Virgil Widrich's Fast Film (2003). When Manny Farber was doing collage-painting in the 70ies, it was already passé for Contemporary Arts... This kind of omission is another double standard.


Sure, with double standard, it is easy to paint a negative portrait of the cinema you don't like, and a more advantageous appreciation of the cinema you like. But is this kind of journalism intellectually honest?


Read the full "the critic who cried wolf" saga here : 1 - 2 - 3 - 4 - 5

07 juin 2010

Artistes Persans + Kiarostami

L'Iran dévoilé par ses artistes
Centre Pompidou, 5 Mai 2010 (video 2h11') [Français/Farsi]



Mahmoud Bahmanpour (Editeur d'art), Alireza Samiazar (critique d'art), Rose Issa (critique d'art), Neda Razavipour (artiste), Abbas Kiarostami (cinéaste), Catherine Millet (historienne de l'art, ArtPress)
Puisant dans l’expérience personnelle et dans la vie quotidienne, les artistes iraniens tirent le portrait d’une société en proie à un nombre considérable de paradoxes et de tabous, mais dont le désir « d’exister » et d’avenir est plus que vivace. Paradoxalement, les artistes femmes sont au premier plan de cette scène artistique pleine de surprises et bien représentée dans l’accrochage « elles » avec les œuvres de Shadi Ghadirian, Shirin Neshat, Sara Rahbar ou encore Ghazel.

Colloque Stanley Cavell 2010 (ENS Lyon)

Hommage à Stanley Cavell (Canal U) [Français/English]
L'écran de nos pensées : Philosophie et cinéma


Considérer le cinéma comme écran de nos pensées implique de corréler la théorie avec la création cinématographique. C’est pourquoi nous sollicitons des cinéastes réalisateurs et scénaristes, lecteurs de Stanley Cavell ; soit qu’ils s’intéressent aux possibilités spécifiques d’expression du medium cinématographique (Luc Dardenne, Jacques Audiard, Agnès Varda), soit qu’ils s’inspirent directement de Stanley Cavell (Claire Simon, Emmanuel Bourdieu) ou ambitionnent d’« adapter » sa pensée à l’écran (comme aime à le dire Arnaud Desplechin). Nous souhaitons faire place à des projections de films et d’extraits de films d’Arnaud Desplechin et de Terrence Malick, tous deux « disciples » de Stanley Cavell, car on ne peut dissocier la pensée cinématographique, critique et philosophique, de l’expérience des films. Cette variété d’approches vise à explorer la manière dont le film devient l’écran de nos pensées.

Interroger cette dimension, c’est accepter avec Stanley Cavell une profonde rénovation critique du discours philosophique, l’ancrer dans notre expérience ordinaire du monde et des autres, et mettre en question notre expérience des films, sans préjuger de la clarté de nos pensées projetées, ni des difficultés que l’écran permet ou non de lever. C’est pourquoi nous voulons articuler ce colloque autour des concepts cavelliens de projection, d’éducation, de perception, de mythe pour examiner ce qu’il advient de nos pensées et de leurs objets lors de leurs projections ; ce que la perception cinématographique altère ou révèle de la nature de nos perceptions ordinaires ; ce qui distingue et lie l’expérience cinématographique à l’expérience ordinaire, et l’effet de retour de l’image projetée sur la pensée.

Si le cinéma hollywoodien nous fait rêver à la possibilité de réconcilier ses héros, d’éduquer le faible, de moraliser les vilains, c’est pourtant au cinéma que nous trouvons l’expression d’un sentiment d’exil du monde, d’étrangeté, que Cavell a appelé scepticisme, qui traverse nos vies ordinaires. Dans le mélodrame américain, Cavell a poursuivi une interrogation menée d’abord sur le terrain de l’étude des tragédies shakespeariennes, sur nos dénis du monde et des autres. Le cinéma devient ainsi l’écran de nos pensées, parce qu’il s’offre comme le miroir de nos doutes et incertitudes, tout en nous donnant les moyens d’en « guérir », dit Wittgenstein, et Cavell après lui. Il s’agira donc d’interroger ces rapports entre image, émotion, projection et pensée, sur le double versant de la création cinématographique et de la réflexion philosophique.


1 - Le cinéma à l’Université, 40 ans après La projection du monde (1971)

2 - Mythe, fiction et autobiographie

3 - Éducation, morale et cinéma

4 - La pensée et l’expression à l’écran

5 - Penser les genres cinématographiques

6 - Table ronde : L'écran de nos pensées

Emancipation du jugement de goût (Kant)

"Quand la question est de savoir si une chose est belle, ce que l'on veut savoir, ce n'est pas si l'existence de cette chose a ou pourrait avoir quelque importance pour nous-même ou pour quiconque, mais comment nous en jugeons quand nous nous contentons de la considérer (dans l'intuition ou dans la réflexion). Si quelqu'un me demande si je trouve beau le palais que j'ai devant les yeux, je peux toujours répondre que je n'aime pas ce genre de choses qui ne sont faites que pour les badauds; ou bien comme ce sachem iroquois, qui n'appréciait rien à Paris autant que les rôtisseries ; je peux aussi, dans le plus pur style de Rousseau, récriminer contre la vanité des Grands, qui font servir la sueur du peuple à des choses si superflues ; je puis enfin me persuader bien aisément que si je me trouvais dans une île déserte, sans espoir de revenir jamais parmi les hommes, et si j'avais le pouvoir de faire apparaître par magie, par le simple fait de ma volonté, un édifice si somptueux, je ne prendrais même pas cette peine dès lors que je disposerais déjà d'une cabane qui serait assez confortable pour moi. On peut m'accorder tout cela et y souscrire, mais là n'est pas le problème. En posant la dite question, on veut simplement savoir si cette pure et simple représentation de l'objet s'accompagne en moi de satisfaction, quelle que puisse être mon indifférence concernant l'existence de l'objet de cette représentation. On voit aisément que c'est ce que je fais de cette représentation en moi-même, et non pas ce en quoi je dépends de l'existence de l'objet, qui importe pour que je puisse dire qu'un tel objet est beau et pour faire la preuve que j'ai du goût. Chacun devra admettre que le jugement sur la beauté au sein duquel il se mêle le moindre intérêt est tout à fait de parti pris et ne constitue nullement un jugement de goût qui soit pur. Il ne faut pas se soucier le moins du monde de l'existence de la chose mais y être totalement indifférent, pour jouer le rôle de juge en matière de goût. (...) Définition du beau : Le goût est la faculté de juger ou d'apprécier un objet ou un mode de représentation par une satisfaction ou un déplaisir, indépendamment de tout intérêt. On appelle beau l'objet d'une telle représentation".

Emmanuel Kant, Critique de la faculté de juger, 1790

01 juin 2010

BO 2009 - World Cinema Stats (16)

Gulliver in Lilliput

There is Hollywood running an industry with $29 billions of BO revenue.
And then, there are every other countries in the world, struggling to make ends meet with around $1 billion... and in most cases : less than $200 millions a year (without even reinvesting all this money back in their own films, since the largest share of domestic BO directly goes to Hollywood). Can you see a problem in the balance of the global industry now?

Even among the most conservative Hollywood lovers (who are aware of foreign cinema!), it would pain me if anyone found this financial situation to reflect the actual value of Hollywood cinema in comparison to any other non-American national cinema.
Do Hollywood films deserve to get the largest share of the cake, the top spot? Probably, yes. For a combination of mass appeal and an undeniable academic professionalism in their production.
Now, do Hollywood films deserve to get over 30 times more admissions in the world than the best European industries, and up to 300 times for the smaller, yet more creative, Asian or Latin-American industries... Is a Hollywood film really 30 to 300 times more universal, more appealing, more commercial, more populist, more entertaining than ANY other mainstream film in a non-English language? Let alone the comparison on an aesthetic level.
How can you produce/distribute competitive films on the commercial/international circuit with 300 times less BO revenues??? Come on...
Sorry, I do not think the quality of the "Hollywood system" and its star factory alone could justify such a monopoly (lockdown) of the global cinema circuit, blockading any cultural exchange and the prosperity of local industries. This is not solely due to the "free market". There is more than star fascination, big budget, special effects and entertainment, to "force" moviegoers to systematically go for the Hollywood flick instead of anything else. This monopoly is aggressively engineered by informal regulations and isolationist mentalities, against what the natural/free choice of the crowd under normal circumstances.
And any true film lover shall seek to elevate the average film taste, educate the consumers by all means, and get the system to accept more diversity, more respect for a DECENT MARGIN reserved for art films (that nobody wants to see) even if it is not PROFITABLE, for the sake of world film culture.

25 mai 2010

American fatalism

Try to guess who wrote the following quote :
  • a) an average movie-goer, determinist and conservative, opposed to cultural changes, indulging in a personal narrow anti-intellectual taste?
  • b) a cinephile-friendly veteran scholar, with the intellectual imagination to dream up a better system for a worldwide cultural diversity?
I know it sounds easy, but it might be counter-intuitive...

"Even the films that play festivals and arouse great emotion and admiration in the audiences will seldom break through into the mainstream. There simply aren’t enough of those art-houses. [..]
However much people decry the crassness of Hollywood—and there’s plenty of it to go around—or denounce audiences who only go to the latest CGI spectacle, the simple fact is that the market rules. Indeed, if there were a truly free market, we probably would see far fewer indie and foreign-language films. Film festivals are supported largely by sponsors, and the films they show are often wholly or partially subsidized by national governments. The festival circuit has long since become the primary market for a range of films that otherwise never reach audiences. [..]
Usually when someone calls for more support of independent or foreign films, there seems to be an implicit assumption that all those films are deserving of support, invariably more so than Hollywood crowd-pleasers. If a filmmaker wants to make a film, he or she should be able to, right? But proportionately, there must be as many bad indie films as bad Hollywood films. Maybe more, because there are always lots of first-time filmmakers willing to max out their credit cards or put pressure on friends and relatives to “invest” in their project. There’s also far less of a barrier to entry, especially in the age of DYI technology. [..]
There’s no way that every deserving film will reach everyone who might admire it. Condemning the crowds who frequent the blockbusters won’t help open new screens to offbeat fare. If someone loves Avatar, as long as they keep their cell phones off, refrain from talking, and don’t rustle their candy-wrappers too loudly, as far I’m concerned they can go on believing that this is the best the cinema has to offer. Simply showing these audiences a film like A Serious Man, say, or Precious isn’t going to change their minds about what sort of cinema they prefer. To break through decades of viewing habits, such people would need to learn new ones, which takes time and effort. People’s tastes can be educated, but the odds are usually against it actually happening."
Answer in the comments below.


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20 mai 2010

Stéréotypique

Les 15 méthodes de "l'usine à rêves" :
  1. Le laquage de la réalité
  2. La mécanisation de la créativité
  3. Farder la réalité
  4. Perpétuation du "rêve américain"
  5. Illustration exacerbée de l'individualism
  6. L'exposition complaisante des frustrations
  7. L'ambiguïté idéologique
  8. La manipulation des émotions
  9. La falsification historique
  10. Une fallacieuse "esthétique"
  11. L'oppression de la femme
  12. Le racisme
  13. La mithridatisation de la violence
  14. La naïveté et l'invraisemblance des mises en situation
  15. L'inadéquation entre les sujets traités et la problématique du peuple américain
Guy Hennebelle, in Les cinémas nationaux contre Hollywood, 2004

"Le cinéma américain utilisant avec habileté les personnages clés du roman et du théatre du siècle dernier a créé des héros correspondant à sa vision violente et 'humanitaire' du 'monde du progrès'. Hommes magnifiques, forts, honnêtes, sentimentaux et implacables. Femmes indépendantes, maternelles, sincères et compréhensives. Sa structure de communication fonctionne grâce à une série d'éléments qui sont : l'utilisation du vedettariat, la mécanique des intrigues, la fascination des genres et des divers trucs publicitaires."
Glauber Rocha, in Ciné Cubano, n°52-53

"Cinquante ans après la Révolution d'Octobre, le cinéma américain règne sur le cinéma mondial. (...) Actuellement faire un film, c'est raconter une histoire comme on la raconte à Hollywood. Tous les films se ressemblent. L'impérialisme a donné naissance à un impérialisme esthétique. (...) Notre tâche est de nous libérer des chaïnes d'images imposées par l'idéologie impérialiste à travers tous ses appareils : presse, radio, cinéma, disques, livres."
Jean-Luc Godard

“If you live in France and you have written one good book, or painted one good picture, or directed one outstanding film, 50 years ago, and nothing ever since, you are still recognized as an artist and honored accordingly… People take their hats off to you and call you "maître". In Hollywood – in Hollywood, you’re as good as your last picture. If you didn’t have one in production in the last three months, you’re forgotten, no matter what you have achieved ere this. It is that terrific, unfortunately necessary, egotism in the makeup of the people who make the cinema, it is the continuous endeavor for recognition, that continuous struggle for survival and supremacy, among the newcomers, that relegates the old-timers to the ashcan.”
Erich von Stroheim, Eulogy for D.W. Griffith (1948?)