qbittorrent not downloading ubuntu to usb-nous-parle-de-son-premier-role-au-cinema-dans-nous-sommes-les-autres torenntinosat.space This book draws on feminist philosophers Simone de Beauvoir, Luce Irigaray, Christine Battersby, Sonia Kruks, Iris Young and others to offer readings of.
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      He cannot conceive within himself: he can only artificially identify with his conceiver. To separate himself from his mother, a man therefore needs the mediation of all sorts of objects, including transcendental ones — gods, Truth.

      Irigaray —, my translation A woman, on the other hand, can coexist peacefully with her mother without needing specific objects to mediate their relationship, which is always-already mediated by her capacity to conceive of herself in her mother, as well as by the earth, language and other environmental elements Irigaray Instead, they would register both the differences between mothers and daughters in terms of their respective positions in a generative order and their likeness their shared sex.

      In turn, this would allow women to relate to their origins in their own sex without simply identifying themselves with a maternal function. Jones The re construction of horizontal and vertical relationships between women is not some kind of correction of psychoanalytic phallocentrism, but a founding step in the creation of a new type of civil order, and essential to an Irigarayan politics and ethics. Given the importance of cultural representations like film and literature in mediating social, civil, family and intimate relationships, surprisingly little attention has been given by recent feminist writings to the steady, incremental change in relationships between women observable in cultural texts of the s and s—s.

      I have chosen the films to be discussed in this book in part because their narratives evolve around a female protagonist who is as important as usually more important than any other character. Is it an exaggeration to describe the making-visible of some of the diverse bonds between women in contemporary societies as ethical work?

      One indication of the striking difference between how women directors fare in France and Britain, albeit one stemming from an academic approach, is the quantity of critical literature their films generate. In an era increasingly dominated by the internet and social media, there are a huge number of websites, blogs, and virtual as well as actual networks that support women in the film and television industries, and yet no ready evidence that these epiphenomena are positively influencing production levels and the access to training, resources and funding women need in order to direct a film of their own.

      Ionesco has directed only two features and a short and is probably still better known as an actress, so this may not be surprising, but despite the eight feature films, several shorts, TV films and episodes Masson has to her credit far more than Arnold or Ramsay , she seems fated only to be known outside France through the festival circuit and the release of a number of her films on DVD. In a short conclusion that follows Chapter 8, I shall bring matters together in a manner that will also return to many of the questions raised in the two introductory chapters.

      And yet, any call for an end to objectifying images of women in film would carry about as much conviction as calls for a total ban on pornography. Before Wasp, which also garnered multiple other awards, Arnold had directed two shorts titled Milk and Dog , and shortly afterwards she made a highly successful move into feature film directing with Red Road To anyone on the lookout for innovative filming of the active, mobile female body, the opening shot of Fish Tank is electrifying.

      When she stands up and moves over to the window to phone a friend with whom she has argued, only her head and shoulders are filmed, from behind and out of focus, meaning that the only image of her face viewable in this opening scene is riveted to her breathing, exercising body.

      This opening scene of Fish Tank could serve as a model to both women directors and theorist-critics of how to approach the screening of embodied female subjectivity — head- on, with attention to activity, effort and movement, and without fetishistic fragmentation of the female body. Hip hop dancing, which Mia teaches herself by watching online videos in her local internet shop, is an activity we see her engage in no fewer than eight times in Fish Tank.

      The idea of using her dance ability to get out of the continued poverty she faces in unemployment she is about to turn sixteen and has dropped out of school comes to nought. The narrative dead end it turns into, however, only increases the aesthetic and formal importance of the numerous dance scenes in Fish Tank, which never objectify or glamorize Mia, or subject her to a male gaze. In them, her shoulders are the most that is bared, and she is sometimes seen to make a wrong move or execute one badly.

      It is not the proficiency or polish of her dancing that is emphasized, but the effort and entirely subjective expression that dancing is for her — an outlet for energies that would otherwise go unused and a way to express her desire for a different life. The late afternoon sunlight slanting into the room picks out her hooded head and face, and the noisy, rhythmic music, accelerated camera movements and rainbow patterns of the light combine dizzyingly as she jumps and spins, communicating her sensations vividly to the viewer.

      But when she comes to record a routine on DVD in application for the audition, Mia, wearing smarter jogging bottoms than usual and with her hair down, is filmed from a variety of angles in quick succession, either in full or medium shot, with some rapid pans conveying additional movement inserted into some of these: her dynamism is shared with the viewer by this mobile camerawork. Her rehearsal of the actual audition routine takes place in darkness, and she works it out in silence, filmed by Arnold entirely from behind so that she is silhouetted against the artificial lights outside, with the focus repeatedly alternated between Mia and the view from the window in order to emphasize it seems both her dead-end situation and resolve to get out of it.

      Like the earlier one in the empty flat, the only lighting in this scene is provided by the deep yellow-orange glow of artificial lights outside the sitting room window, so that Mia is sometimes profiled against the glow and Connor, the spectator, is bathed in it. Performing her audition routine is the second time Connor has suggested Mia dance for him, the first having been in the car park of the pub he drives the family her mother Joanne, Mia and her sister Tyler to on the kind of outing to the countryside the girls have rarely had.

      For Mia, as only Connor notices, dancing is one of the few ways she can enjoy herself at all. Hip hop is usually practised collectively, but she pursues it alone, both because she is too abrasive to engage with people easily and because it occupies her spare time and energy. The two women are utterly contrasted in their looks, Mia dark and dressed in black and Joanne shorter and blonde, but they move in parallel up and down the room, in perfect synchronization that silently acknowledges perhaps the only thing they share — a pleasure in their own physicality and in movement.

      We are reminded of Joanne dancing in the kitchen after Connor first stays the night with her. The Williams family is broken beyond repair, but the synchronized embodied movement of Joanne and her two daughters expresses a resistant, enduring ethical bond between women in which no man is involved.

      Figure 3. If Pidduck rightly points out that Orlando does not achieve much for a narrative that extends over more than years though I am inclined too to argue that independence, motherhood and success as a writer adds up to a lot , then it should probably be remembered that when assessing the gendered qualities of movement and achievement in Orlando or any film, different levels of action must be distinguished, at least analytically.

      By directing and starring in The Tango Lesson, as Lucy Fischer points out, Potter joins a distinguished list of other women artists — Maya Deren and Yvonne Rainer among them — who have made experimental films highlighting their status as dancers and film-makers Fischer The second is the ambivalent status of dance on film as both visual spectacle and athletic physical performance.

      Potter trained as a dancer as well as a choreographer in the s, in her twenties, but for The Tango Lesson had not only to master an entirely new dance form albeit one she was obviously passionate about , but regain comparable strength, suppleness and technique in her mid-forties, all while directing herself, other actors and the entire film.

      Although displayed more subtly, choreography is employed almost as extensively in Orlando as it was to be in The Tango Lesson. First, there is his change of sexed body just before her entry into the society of , upon which follow two scenes emphasizing just how objectified and excluded women of the period were.

      In one, Orlando wanders idly through the sunny, silent long gallery of her country seat to the sole sound of peacocks calling on the lawns outside, adjusting her movement to prevent her voluminous hooped skirts from knocking over pieces of furniture draped in sunlit white dust-sheets. Since Orlando too is clad in brilliant white, the most striking element of this brief scene is her resemblance to the furniture, and hence, the status of woman as property at this period — a prefiguring of how she will be stripped of her inheritance by a lawsuit that begins in the eighteenth century and concludes in the nineteenth.

      The second manner in which Orlando situates its protagonist in history, already anticipated in the scenes described above, is the continuously glorious use it makes of lavish costume. So I attached myself to my home, literally, by imagining a new kind of umbilical cord.

      I attached an electric cable to the electric meter in my house which, when fully uncoiled, turned out to be 80 metres long. See Beugnet , , But at the same moment, if I wish, an extraordinary event occurs: here is my left hand as well starting to feel my right, es wird Leib, es empfindet Husserl, Ideen II p. The physical thing becomes animate. Or more precisely, it remains what it was the event does not enrich it , but an exploratory power comes to rest upon or dwell in it.

      In it, through it, there is not just the unidirectional relationship of the one who perceives to what he perceives. Subjectivity and objectivity blur and become indistinguishable auto-erotically, in contrast to the erotic blurring at work in Jacquot de Nantes. The lived body as described by Merleau-Ponty and Young is both immanent and transcendent, immanent in its materiality and situation, yet transcendent in how it is lived by a subject as intention and as action.

      She was able, for example, to use its success to get her previously unseen first film A Real Young Girl released. Through this monologue spectators have access to her intimate, complex and often self-demeaning thoughts and feelings about her body and her desires. The character of Paul in Romance is almost a caricature of patriarchal masculine sexuality, announcing as he drives Marie and his friend Ashley home from a nightclub where he has danced with several unknown women that the thrill of the chase is what befits a man.

      What Keesey sees as a culturally Catholic division of her person into spiritual and sexual parts is exactly, to my mind, what Marie is countering in her liaisons with other men, and by exploring her masochistic impulses in bondage sex with Robert. Overcoming division will lead to the sexual subjectivity Paul silences and represses, but this is a struggle in which Marie does not always have the upper hand. At the night club where Paul ignores Marie in order to flirt with other women, she is heavily pregnant and about to go into labour, and it is through the act of giving birth that she finally attains a sort of moral equality between — if not the actual integration of — the sexual and spiritual dimensions of her being.

      The renaissance of a mode of Lacanian film theory working more closely with Lacan has recently been seen in the work of Todd McGowan McGowan Looking is not inevitably power-laden, however, and psychoanalytic feminist film theory undoubtedly limited its development by overemphasizing the likely identification of women viewers with a passive or masochistic gaze allegedly set up by the film text.

      In this chapter, I want both to illustrate some active, agentic looking on the part of female characters no longer a rarity in films directed by women and to propose some alternative ways of thinking about cinematic looking, both diegetic and extra-diegetic. Does the Freudian concept of scopophilia Schaulust on which Mulvey was drawing necessarily impose the passivity and stasis on women that her neologism implies?

      Of course, in emphasizing the voyeurism and curiosity of cinematic looking, Metz and Mulvey were identifying a core characteristic of the technology that cinema is and of Western modernity. If the pleasures of investigation and the acquisition of knowledge have been expressed using visual metaphors ever since Plato, then this ocularcentrism — the privileging of vision, technologically assisted or not, over the other senses — can in a way only be perpetuated by film, which has been and continues to be used in the service of science as well as by artists and for entertainment.

      When a chance re-encounter with a man she knew before she had her children, Dave Danny Dyer , leads to the first offer of a date she has had in years, she pretends the children are those of a friend she is just baby-sitting for and agrees to meet him in a local pub that evening. Concentrating on what Dave has to say is the only way to capitalize on what she instinctively recognizes is a rare opportunity. There is one scene that stages the look in particular as desiring, however, and tellingly, it also suggests looking to be an embodied action rather than only a mental or psychological one.

      After Orlando encounters Shelmerdine Billy Zane and is tending to his injured ankle at her country seat, she confesses to the camera that although she feels she is about to faint, she has never felt better in her life, and the action cuts to their love-making. Stereotypically gendered bodily postures are reversed here, as Shelmerdine with his flowing hair and sensuous mouth lies back to be stroked by Orlando and the camera, in several close-ups on his face.

      In the scenes of the aborted fashion film seen in The Tango Lesson, the red, blue and yellow silk dresses of the three correspondingly named models assault the eye with the richness of their colour, offering an instance of to-be-looked-at-ness that points up the lack of glamour in the dance scenes that follow.

      Figure 4. My job as a performer was to look — really look — at the locations in the strange but to me, natural way that a director looks at a place: seeing it as it is, and, simultaneously, superimposed, seeing it as it could be onscreen. Normally she is dragging the look towards her, as an invitation. Potter 4 The sharp, acquisitive look of a woman prospecting for her film is caught on camera in this scene, and shown to be a thoroughly embodied, physical activity.

      The action cuts to Pablo and Sally entering a synagogue together. The literal crossing of the title is an overnight ferry journey from Le Havre to Portsmouth in which a year-old Englishwoman Alice Sarah Pratt meets year-old Thomas Gilles Guillain , the dialogue of the film moving between French and English throughout.

      Thomas is left alone and tearful on the quayside. The place opposite Alice is the only free one in the cafeteria, but as there is no chair at the table, Thomas goes to find one, and is eyed up by a presumably gay English gentleman with a plummy accent Nicholas Hawtrey , which identifies Thomas as an object of desire at the same time as being a subject of the narrative.

      A short distance into the exchange of pleasantries Alice directs, she begins to stare at Thomas, a look that is not entirely continuous, but intense and unusually sustained. For phenomenology, looking is more or other than just an expression of erotic desire: it is also an exercise of freedom. At the end of the film, when Alice abandons him to rejoin the husband or partner whose existence the viewer only discovers as she does so, Thomas pursues her long enough to see her get into the family car with the man and little boy who has leapt into her arms as she disembarks from the ferry.

      Whether she sees Thomas or not is impossible to say, but her look does not waver from her immediate surroundings: she overlooks Thomas, looking right past him in a panning shot of which she is in the foreground and Thomas in the background, disconsolately realizing that she has lied to him. The existential phenomenology of Beauvoir and Merleau-Ponty allows for the kind of embodied subjectivity Breillat is most concerned to film, and that has now been seen in both Romance and Brief Crossing.

      The use of handheld camera and natural light were the two other main limits Arnold had to work with. From the start of the film Jackie appears somewhat numb, traumatized perhaps, her life consisting of her work, fortnightly meetings with a married man, Avery Paul Higgins , with whom she has sex, and some family members from whom she has evidently been estranged, without the reason for this being made clear: only towards the end of the film do we learn that her husband and daughter were killed a few years before by a driver high on drugs who crashed into the bus stop at which they were standing.

      Jackie is a neatly dressed, socially adept woman in her late thirties whose face gives away very little about what she is experiencing emotionally. After the early release from jail that explains why Jackie is surprised to see Clyde at liberty when she first spots him on CCTV, he has made a kind of attempt at going straight, in particular by attempting to forge some sort of relationship with the year-old daughter he hardly knows, but his inability to speak to Jackie for more than a minute or two when she attempts to confront him after dropping the rape charge show that he has made little if any progress in coming to terms with his crime — something about which we as viewers can only speculate.

      For Jackie, then, looking is both epistemological or epistemic and ethical: CCTV is the means she avails herself of in order to investigate an aspect of the deaths of her husband and daughter that no one but Clyde knows anything about. When she spots Clyde get into his van to drive somewhere for the first time, her absorption in what she is discovering leads her to overlook a stabbing elsewhere in the city, omitting to zoom in for the close-up shots which, once recorded, will help police identify the attacker.

      Fabricated though the charge of rape is, it seems as if the self-injury equates perversely to the embodied knowledge she has gained by getting close enough to Clyde to have sex with him, which is difficult to do and sexually highly charged but preferable to the absence of any knowledge at all she has had to live with since the accident. Jackie, it seems, is very aware of the power of images as they circulate in society and less interested in their relationship to truth than in their ability to justify intersubjective claims and counter-claims of the kind that arise from their exchange and manipulation.

      In claiming this, Beauvoir is adhering closely to the existentialist account of subjectivity Sartre had set out in Being and Nothingness the year before, an account that continues to register in The Ethics of Ambiguity, which was published in instalments in Les Temps modernes before appearing as a single volume in It remains foreign, forbidden, but I take delight in this very effort towards an impossible possession.

      I experience it as a triumph, and not as defeat. An artist does not just behold the world. Panning shots across the full set of CCTV screens suggest the vastness of Glasgow as an urban environment more than the power-laden operations of surveillance culture, and although the rooms of the centre are large, dark and quiet, each resembling a cinema auditorium, staff move between them relaxedly and calmly.

      Despite the momentary urgency that arises when a violent incident occurs, looking is suggested to be protective and benevolent as much as it is accusatory or criminalizing. And because the trauma caused to Jackie by the deaths of her husband and daughter is eventually laid to rest as a result of information disclosed to her on camera, it can be claimed that vision is an ethical and engaged activity as much if not more than it is a detached, objectifying or judgemental one.

      In metaphysical philosophy, the voice is associated with consciousness, and therefore, in dualist models that separate consciousness from the body which does not apply to existential phenomenology and the related feminist philosophy I am drawing on , with the mind rather than the body: the voice rises above the alleged mutability and unreliability of the flesh and offers a kind of guarantee of identity and self-certainty, to both the speaker and those listening.

      Language is what allows us to defer instinct, to transform it into desire, to suspend the immediacy of impulse in order to seek means of communication or communion in shared attraction. Language and subjectivity are inseparable: A lack of attention about generation of language, of logos, permitted [the authors of Western philosophical texts] to consider as neutral and universal a truth and even a subjectivity in fact related to syntactic and more generally linguistic specific choices.

      These are summarized as follows: women seek to communicate, especially to hold dialogue, but they address above all to him or them-men, who do not take interest in subjective exchanges […]: men, for their part, take interest in the concrete object if it is theirs my car, my watch, my pipe etc.

      Irigaray 37—38 Part of the practical exercises in citizenship Irigaray undertook while working in Italy in the s involved trying to cultivate gender parity in educational programmes in the Emilia Romagna region, where she was employed as a scientific consultant associated with a Commission on parity of opportunities for girls and boys Irigaray Catherine Breillat is a novelist as well as a film-maker, and her cinema includes some remarkably literary narratives, sometimes based on novels she has published previously.

      Nocturnal Uproar is the only film from the s discussed in this book, which deliberately focuses on films from the s, s and s, but I am including it for its striking anticipation of aspects of Romance and Brief Crossing as well as for its intrinsic interest for the issue of speech. It seems also to have had a kind of revival at the Berlin Film Festival, 30 years after its initial release. But during the lengthy explicit scene of intercourse with Paolo that precedes this decision, it is obvious that Marie needs to talk about sex and desire as much as she wants to experiment with them, and that Paolo is patiently enduring her particularly discursive desire rather than relishing it.

      Women get off, she says here — a view it seems to me she has overcome by the end of the film — on dishonour and discredit Breillat a: Since her consensual act of sex with the stranger turns into a quasi-rape that leaves Marie sobbing and contemplating whether she is not actually a self-destructive nymphomaniac who would relish being a victim of Jack the Ripper Breillat a: 58 , her declaration to the man that she feels no shame seems to me like the one moment in Romance at which she cannot be entirely sincere.

      Brief Crossing, perhaps because it was made for television and has never had a cinematic release in France or internationally, despite enjoying considerable success on the festival circuit, makes no use of voiceover at all. In the much longer scene in the bar, she mercilessly condemns men as a species, pausing only to get the breath to continue her diatribe.

      Despite revealing through his facial expressions that he does not really agree with her, and occasionally uttering a few words to this effect, Thomas is incapable of meaningful objection to the torrent of condemnation and criticism Alice pours forth to him, and seemingly only further attracted to her by the passion fuelling her diatribe.

      The language Alice uses to vent her bitterness and disillusionment is not particularly eloquent or rich, albeit peppered with metaphors, and it is above all its incessant flow and harshness that marks out the way she speaks in this scene as quite distinct from her relatively gentle manner in the rest of the film.

      Speaking truth as opposed to lying is raised even more starkly by Brief Crossing, where the spectator discovers only in the closing moments of the film that Alice has not just left her husband of eight years in France as she has told Thomas, but is very much still married or in a stable relationship and has a child.

      If so, then might the true speech she ascribes to Solange, Marie, Alice and some of her other female protagonists contribute to allowing her female spectators to become post-patriarchal female speaking subjects? Leslie K. Until the visit to Sir William, Septimus had been cared for by Dr Holmes, whom both he and Rezia particularly disliked, and it is because Sir William fails to heed their request that it not be Holmes who come to their flat to collect Septimus that Septimus decides to take his life there and then, by throwing himself from an upstairs window onto the spiked railings of the street below.

      Osborne , 32—39 For Doane, writing within a psychoanalytic and semiotic framework, masquerade offered the female spectator a strategy: The effectivity of masquerade lies precisely in its potential to manufacture a distance from the image, to generate a problematic within which the image is manipulable, producible, and readable by the woman.

      Doane Since this book is not aiming to further the focus on spectatorship that was encouraged by apparatus theory while not ignoring the issue either , I shall not pursue the question of the relationship between female spectator and woman-as-image here. The sequence that gives the film its title is probably the best instance of how well Ionesco reproduces the mood of s urban bohemia, of London rather than of Paris on this occasion, when Violetta is taken by Hannah to a photo shoot at a gloomy, Gothic-looking mansion inhabited by a languid, hookah-smoking young man named Updike played by Jethro Cave, the son of musician Nick Cave.

      The emotional abuse she suffered as a child was committed in images in the first place, and her story is one that could not have been as effectively told in any other medium. The masquerade performed in My Little Princess is offset to a degree by its other-worldly, fairy-tale atmosphere and by notes of comedy, but the hardened masks of fetishized femininity embodied and adored by Irina Ionesco are a sombre reminder of the insensitivity and cruelty that can accompany them.

      Austin, according to which the utterance of certain verbs in specific contexts brings about the action they describe. Released in the USA under the more allusive though perhaps more interesting title Double Blind and in cinemas and on video in France in January ,13 No Sex Last Night charts a journey Calle and Shephard made by car from New York to Los Angeles in January of , arriving in time for Calle to fulfil a teaching contract at a San Francisco Art College for the second semester of the academic year —2.

      The photographic element of the film lies in its frequent use of still photographs for off-the-road sequences, in garages, motels and at city-stops: all the driving sequences of the film are moving pictures. It can certainly be argued that No Sex Last Night offers its female viewers a normatively feminine identification with a particular passive aim of femininity — marriage, which is wished for by Calle she expresses the desire to be married once [une fois] and not to be an old maid [vieille fille] , in a strong strand of romantic idealism demonstrated in the film and in some of her other phototextual projects.

      Like the wedding itself, this is a confirmation that their marriage is a three-way one to which the involvement of the American road-based and drive-in movie culture of their film is as indispensable as either of its spouses. In No Sex Last Night, however, she co-conducts a bolder kind of experiment with this inventive, self-displacing and non-self-identified subjectivity. The experiment both succeeds and fails, in so far as she reaches California as the married woman she wistfully wished to be, only for the marriage to collapse again shortly afterwards.

      She may end both film and project as the single woman she started out as, but during it the performativity of life-as-art and of female subjectivity has been explored and revealed in an essentially self- reflexive, unusual and thought-provoking film. The opening shot of The Tango Lesson is an overhead shot of a pure white, circular, table standing on new-looking wooden flooring in what looks like a converted warehouse apartment.

      Figure 6. This quasi-contract is revisited in the conversation in front of the mirror in the disused hairdressing salon in Buenos Aires I commented on in Chapter 4. The implication that Sally is more aware than Pablo that for artists such as the two of them, work is the greater part of their personal identity is not pursued, but it hangs over the following, final scenes of the film, when a less narcissistic and more humble Pablo allows Sally to answer further questions he puts to her about identity, exile and belonging.

      The moment at the end of The Tango Lesson when it becomes clear that the film Sally has been preparing about the tango and Pablo is the film we have been watching marks the fusion of the arts of tango and film, and the conclusion of a period of collaboration or co-creation that also merits a description as co-authorship, a co-authorship dependent upon their respective skills as performers.

      Film directing and tango dancing are discrete forms of art practice, but are both carried out by an essentially open-ended, performative mode of subjectivity inseparable from the body of its practitioner. Why life, why art? Self-reflexive creation in Why not Brazil? By some degree the most complex of the films considered in this chapter, Why not Brazil?

      To the point of endangering my marriage. A lengthy prologue ensues that is the first of ten chapters of wildly different lengths in Why not Brazil? When her husband slams a copy of the script down on their kitchen table and demands to know what is going on between his wife and the paediatrician, the fictional Masson replies simply that her interest in him is the only connection she has so far found with the excitement and hope Angot writes about in Why Brazil?

      The estrangement this creates in her marriage is doubled shortly afterwards in an apparent abandonment of the film by its producer, who refuses to put up any more money until Masson makes more and faster progress with the project. Now, the real Masson reflects in her voiceover, she has no producer, no money, no actors and not much of a marriage, making her much more genuinely alone than three months previously — a situation much closer to the struggle to write and find love narrated by Angot.

      As an autofiction about the process of directing, Why not Brazil? Later in Why not Brazil? The two aspects of the directing process that Why not Brazil? The first of these is dramatized by frequent passages of analytical commentary in voiceover and by lingering shots of the real Masson filming herself before her full-length bedroom mirror.

      Once its self-reflexive meditation on adaptation has been stretched to a point at which it appears to fail — Masson gets a friend to tell Maurice Rey that she is abandoning the project and temporarily disappears — Why not Brazil? This sequence is intercut with images of Angot walking alone along one of the Normandy beaches we have seen the fictional Angot visit with Rozynes.

      In addition to being an absorbing autofiction about the process of directing, then, Why not Brazil? The appearances of Auteuil and Huster in Why not Brazil? Masson ultimately seems as interested in her male actors and characters as in female subjectivity, and Why not Brazil? In this chapter I have discussed four films in which the subjectivity of the female director herself is dramatized in her film, through either a documentary- style performance No Sex Last Night , a fictionalized performance My Little Princess and The Tango Lesson or both together Why not Brazil?

      Instead, it reaches out to and touches the other woman , operating in a non- hierarchical, horizontal manner. All four of these women live or work in difficult — materially impoverished, war-torn or conflict-ridden — circumstances, and for all four, the effort of dealing with and attempting to overcome these circumstances sees them behave with a socially unacceptable degree of aggression or violence.

      The fact that a patriarchal economy of subjectivity is also the upholder and guarantor of masculinist moral values is more a Beauvoirean than an Irigarayan emphasis, but the female protagonists of these four films invite comparison with one another in the challenge they present to conventional civilized morality as well as in the extreme and violent behaviour they exhibit.

      Mia walks: Movement and struggle in Fish Tank In the eleventh minute of Fish Tank, Mia arrives for the second time at the compound where the white horse she has befriended is kept chained up. In this short interval of filmic time that is probably most of an afternoon in diegetic reality she has spent time in her room after an argument with her mother involving pushing and slapping , Mia has walked twice from the empty flat where she does her dance practice via the block where she, her mother and her sister live, swiftly, vigorously and with a sense of purpose.

      Fish Tank is punctuated with episodes in which the filmic action consists solely of Mia walking, always wearing her jogging bottoms, always fiercely intent upon what she is going to do next, even if it is to slam her bedroom door or flop down on her bed in anger. When her movement is impeded — as it is when she is caught trying to free the horse — she resists, strikes out, kicks and fights, before breaking free and tearing away to escape those who would thwart her.

      The morning after she and Connor have had sex and he has consequently walked out on his relationship with her mother, she chases out into the car park after him at a run only to see his black saloon car racing away. Arnold films her at four or five different moments in this walk, despite the drab similarity of the surroundings at each of them, emphasizing the distance involved, which is confirmed when Connor — after the briefest of conversations that is as evasive as it is reassuring — redeposits her at Tilbury station to get the train home.

      Perhaps the most striking sequence of raw, desiring movement in Fish Tank, however, is the revenge Mia wreaks following her discovery that Connor is a father and husband, by abducting his young daughter Keira. Mia had all too briefly had the father absent from her upbringing, and the discovery that this father-figure has a rival and actual daughter creates a potentially competitive and violent dynamic between the teenager and the little girl, loading what happens next with menace.

      Shivering, the two girls embrace hastily, both knowing that the abduction is at an end. Courtesy of BBC Films exhibit a driven character distinguishing her from her home-loving best friend, whose more predictable modes of pleasure are fully satisfied by the leisure activities available in the Spanish resort. How can we preserve the memory of touching? When Manuel sets off barefoot into open country shortly afterwards in what seems like an ill-advised act of bravado, the two boys track his movements before assaulting and stripping him, a hostility with which the reddish-orange earth and scrub vegetation seems impregnated.

      Although little violent action is seen — for example, Denis elides the central moments of the assault on Manuel, who is filmed only before then after it, naked and on his knees — the effects and results of violence pervade the film, palpable in fear, injury and increasingly urgent movement. It is, I suggest, this dynamic of sexually differentiated desire that intensifies to produce the act of extreme violence Maria commits as her plantation is destroyed around her.

      Commentators on White Material to date have either glossed over her brutal murder of Henri Vial or, seemingly troubled by the difficulty of accounting for it, have interpreted it as committed in a moment of madness or psychosis. The casting of Isabelle Huppert as Maria Vial was a core element of the screenplay Denis and NDiaye crafted for White Material, because, as noted above, Huppert was a collaborator on the project from the start. And this tenacity was in a way the subject of the film.

      Figure 7. Henri, however, refuses to supply the signature required by the document of sale, suggesting that he still has part if not sole ownership of the plantation and all its buildings. The aspects of Breillat it draws out and lingers on are her desire to direct and the agency with which she does so — the intensity of her wish to convey explicit sex to audiences intelligently, and the investment she has as a creative artist in cinema.

      From the start of filming in Sex Is Comedy, Jeanne is limping around the set due to a foot injury that has put her foot in plaster. In these dialogues she is outspoken to the point of being insulting, and tyrannically insistent on sex being acted as she sees it. The Actor is subjected to a demeaning comparison with the Actress, to which he retorts that she is no good, and that he is only interested in himself as a unique individual.

      The passionate and often selfish involvement in her film displayed by Jeanne in Sex Is Comedy — to prepare for the shooting of the deflowering scene, she expels the entire crew except Leo from the bedroom set for an hour-and-a-half, to allow her the solitary concentration she says artists and writers like her need — reveals aggressive and unyielding desire, a desire to prevail over masculine authority. As will be clear by now, I am suggesting that Sex Is Comedy dramatizes the altered economy of the death drives called for by Irigaray.

      In Sex Is Comedy Breillat achieves a rare degree of reflexivity about the relationship of female sexuality to artistic creation in this case, film directing. In this chapter I have discussed four films of the early and late s that feature a particular type of female protagonist, a woman who behaves with an unusual degree of aggression in the pursuit either simply of survival or of the goals of escape and independence.

      Maria of White Material and Jeanne of Sex Is Comedy also violently desire proprietorial control of a coffee plantation and a film, respectively. Although this is a view I do not fully share excellent work on embodied female subjectivity has been done from a Foucauldian perspective, for example ,2 I am sympathetic to the frustration expressed by both Moi and Kruks with the apparent limitations of postmodern feminism.

      Perhaps, so long as it is local. Surely not! The importance of freedom as a value, for women and all categories of oppressed humans, begs the question of what forms of freedom important to feminist politics and practice are more available to women now than in the mid-twentieth century and are also now being explored and represented by female artists. I shall, therefore, now return to Romance and Brief Crossing in order to bring out how sexual freedom figures in the episodes of the lives of Marie and Alice we see.

      Marie is in love with Paul rather than married to him, but for her, sex with Paolo will be the equivalent of an extramarital affair. When she places her clenched fists to either side of her head in front of him, he recognizes that she is posing without understanding the meaning of her gestures Breillat a: Figure 8. This brief scene is perhaps the only one in Romance where Marie is evidently having fun: she drinks vodka and observes in her monologue that she has become emotionally attached to Robert.

      Since Marie has now become a mother, many forms of freedom are no longer available to her, but freedom has been the touchstone of the sexual odyssey she has undertaken to reach independence and motherhood. We understand that she will bring her joylessly conceived baby up alone, but that her life will not be devoid of intimacy and pleasure as cohabitation and co-parenting with Paul would have been, since the reign of patriarchal masculinity represented by his oppression has given way to an unknown future, and Robert may continue to be a regular sexual partner.

      That women have had few opportunities to exercise this look up to now is an enormous advantage for those women now able to Breillat b: Like Marie in Romance, Alice exercises sexual freedom outside of her committed relationship, and gets away with it. For feminist critic Judith Mayne and for Martine Beugnet, author of the influential reassessment of cinema as a medium of the senses Cinema and Sensation, however, Friday Night confirmed Denis as a major contributor to a new, pan-European or global current of film-making privileging rhythm, atmosphere, touch and bodily experience over conventional story-telling and cinematography.

      After making acquaintance almost wordlessly for a while, Laure follows Jean into a bar and then to a hotel room, where they make love. They then go and eat pizza nearby, and return to the hotel for the night. As she leaves the hotel in the morning, Laure runs through the streets back to her car, smiling to herself. A Merleau-Pontyan reading of these imaginary visions can account for them because a phenomenological approach to lived experience extends to all perceptions, real or imaginary, and imagined phenomena have equivalent experiential value to physically present ones.

      I suggest that it is this affirmation at the level of narrative that makes a reading involving freedom possible. On leaving the car to phone her friends from a call box to tell them she will not make it for dinner, Laure is horrified to find the car gone on her return, realizes she may have been foolish to have left its keys with a man she hardly knows, and when Jean returns is even reproached by him for so doing.

      She walks slowly, and yet a sense of purpose has crept into her movements: she has decided she wants to spend the night with Jean, and the anxiety of her transitional situation and of the uneasy mutual registering of desire that has gone on in the traffic jam has been replaced by a measured yet apparently contented sense of freedom.

      She and Lady, Adiatou and Fily spend most of their time together, engaging in casual shoplifting, intimidating other girls into giving them money and booking hotel rooms for the night where they can eat, sleep and party together away from their families. She then moves decisively back into the frame from the right-hand side, and almost as quickly out again to the left, evidently resolved to overcome emotion and move on, though to what she may not know.

      Grasping sexual freedom in this manner earns her the beating from Djibril that leads her to leave home and work for Abou, as to Djibril and many other men of her acquaintance, female sexual freedom outside marriage is completely beyond the pale, the behaviour of a whore [pute or salope]. Dynamics in the girl gang shift after Vic wins the fight Lady lost, with Lady no longer the leader although Vic does not assume the role either.

      The most eloquent expression of this, apart from the nights the foursome spend together in hotels in these scenes, the camera moves steadily across their sleeping bodies to show how much more contented and at peace the girls are as a group than when alone or in mixed company is probably the highly televisual sequence of a game of American football that opens the film. Their futures are entirely unknown, but they inhabit their world with conviction, determination and an unmistakable awareness of the freedom that is theirs to live out.

      At a time when African immigration to France is so often studied as a social crisis, nothing could be more timely and important than Winders' reminder of the enduring gift of music that African musicians have brought and sustained in the metropolis. He also fills in the larger context expertly, tracing the social and cultural dynamics of globalization in France. Highly recommended. Book Title : Paris Africain. Book Subtitle : Rhythms of the African Diaspora.

      Authors : James A. Publisher : Palgrave Macmillan New York. Hardcover ISBN : Softcover ISBN : Edition Number : 1. Number of Pages : XV, Skip to main content. Search SpringerLink Search. Authors: James A. Buying options eBook EUR Softcover Book EUR Hardcover Book EUR Learn about institutional subscriptions.

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