The beauty in the beast and the beast in the beauty. The voyeur’s view

2020 ◽  
Vol 16 ◽  
pp. 57-69
Author(s):  
Manuela Partearroyo

This paper would like to analyse two films, The Elephant Man (David Lynch, 1981) and Blow up (Michelangelo Antonioni, 1966) and one classic myth, Mary Shelley’s Frankenstein, through the very poignant figure of the voyeur. We will investigate this observer of the unnamable focusing on two characters, two eyewitnesses: the scientist who discovers John Merrick and the photographer who becomes obsessed with finding a corpse in an amplified picture. Both these voyeurs seem to be in search of the bewitching and sublime darkness that lies within, a search that in a way is inaugurated by the Promethean doctor at the break of Modernity. The corporeal distance between monster and voyeur creates the unbearable morbidity that devours our gaze. And at that exact point, the figures are reversed and the voyeur becomes the actual monster. Soon enough, we discover that their perspective as voyeurs becomes ours, because through the cinematic experience the spectator becomes witness of the crime, part of the freak show, morbid viewer of the abject. Lynch and Antonioni, together with Shelley’s creature and creator, put the question of the body through a microscope and dare us spectators to look inside, to find the morbidity of truth and the limits of art.

Panoptikum ◽  
2019 ◽  
pp. 81-94
Author(s):  
Małgorzata Bugaj

A large part of David Lynch’s oeuvre centres around corporeal anxieties and grotesque, divergent bodies drawing attention to their own biological nature. One such example is the 1980 feature "The Elephant Man", focusing on John Merrick, a freak show performer severely afflicted with a disfiguring disease. The film juxtaposes key characters in the film and moves between their different perspectives: that of Merrick, a freak show performer; Doctor Treves, a man of science; Bytes, an entertainer; and finally, a number of peripheral observers from both the high and low classes of Victorian society. The titular Elephant Man’s disfigured body becomes the object of spectacle both in a freak show and in a medical lecture theatre. This paper compares scenes presenting Merrick’s body as an exhibit and argues that Lynch draws parallels between the domain of sensational entertainment (Merrick as a  carnival monster) and scientific analysis (Merrick as a medical specimen). In this way, the film highlights the similarities between the perception of the body in those two seemingly incongruous discourses. I suggest that the exhibition of a monstrous body in The Elephant Man, both in the context of a sideshow and Victorian medical lecture, are consciously theatrical.


1967 ◽  
Vol 20 (3) ◽  
pp. 28-31
Author(s):  
Max Kozloff

Author(s):  
Víctor ITURREGUI-MOTILOA

Resumen: Este artículo propone un estudio de la alteridad y la ficción en la serie Twin Peaks. The Return. Realizaremos un estudio de las decisiones formales y narrativas como procesos de significación, con el análisis fílmico y narratológico como herramienta. El trabajo se centra en la construcción del punto de vista y la identificación del espectador. El motivo de los mundos y figuras duplicadas desarrollado por David Lynch en su cine alcanza su acmé en la ficción televisiva. Además, estas ideas se materializan en la revisión de dos de los mitos clásicos sobre la relación con el Otro: Orfeo y Narciso.Abstract: This paper consists on a study of alterity and fiction in Twin Peaks. The Return. It will discuss the formal and narrative decisions as forms of signification, using film and narratological analysis. This research will pay attention to the construction of the point of view and to the identification of the spectator towards these images. The classical themes on lynchean films, such as alternative and duplicate worlds and figures, sublimate in TV fiction. Moreover, these ideas are represented by reinterpreting two myths related to the Other: Orpheus and Narcissus.


Articult ◽  
2021 ◽  
pp. 19-31
Author(s):  
Leila F. Salimova ◽  
◽  

Modern scientific knowledge approaches the study of the physical and aesthetic bodies with a considerable body of texts. However, on the territory of the theater, the body is still considered exclusively from the point of view of the actor's artistic tools. Theatrical physicality and the character of physical empathy in the theater are not limited to the boundaries of the performing arts, but exist in close relationship with the visual and empirical experience of the spectator, performer, and director. The aesthetic and ethical aspect of the attitude to the body in the history of theatrical art has repeatedly changed, including under the influence of changing cultural criteria of "shameful". The culmination of the demarcation of theatrical shame, it would seem, should be an act of pure art, independent of the moral restrictions of society. However, the experiments of modern theater continue to face archaic ethical views. The article attempts to understand the cultural variability of such a phenomenon as shame in its historical and cultural extent using examples from theater art from antiquity to the present day.


2019 ◽  
pp. 144-170
Author(s):  
Natania Meeker ◽  
Antónia Szabari

The sixth chapter moves into the world of “plant horror” to explore the ways in which the plant becomes a figure for both cinema itself and for life under global capitalism, inspiring fear and desire all at once. The B movies examined in this chapter posit vegetality as the experience of all beings under capitalism. They visualize the dark side of a global modernity that is vegetal in essence, yet still generates human interest and even fascination. This critique of capitalism is coupled with an attempt to project a view of a purely material reality—that is, the reality of the plant on film. Such a projection represents not just a horrifying loss of human authenticity, but a pleasurable cinematic experience that foreshadows a new materialist approach to the interpenetration of bodies. This chapter presents an analysis of the two film versions of Invasion of the Body Snatchers (appearing in 1956 and 1978, respectively) to show how these films foreground vegetal alterity and challenge the basic premises of realism. Long interpreted as promoting paranoia, plant horror can instead introduce us to a world which does not recognize humans as individuals but nonetheless allows them to become affectively involved with it.


2012 ◽  
Vol 18 (1) ◽  
pp. 99-119 ◽  
Author(s):  
Janet Harbord

After a century of cinema, accounts of this cultural form see it as divided between documentation and animation (the real and the magical). Yet the challenge that cinema presented in terms of a relocation of perception from the eye to the machine has become occluded. The shock of cinema in its earliest manifestations resided in the body of the spectator, no longer the site of primary perception, but dependent on an other (the camera, the projector) lacking in human qualities. This article argues that the newly configured body–machine relationship provided by cinema became a marginalized feature of cinematic culture, an ex-centric cinema relegated to the sub-fields of science and educational film. In the mid-20th century the project surfaces spectacularly in the work of pioneering designers Charles and Ray Eames, most poignantly in their film Powers of Ten (first made in 1968, remade in 1977) , a journey into the cosmos and back again into the body of a man. Bringing together discourses of space travel, cartography, physics and cinema, the film moves us towards an understanding of visual culture as an apparatus of calculated possibilities, where visualization replaces representation. If we take the Powers of Ten as a non-representational film, an ex-centric cinematic practice, we uncover non-linear and non-representational ways of apprehending the relationship between bodies and matter. This literal line of flight is one path that cinema may have taken. Its presence, however, is detectable outside of the cinema, in the software programs of electronic cartography copyrighted as Google Earth. The human body is not made virtual by its engagement with calculated visualization but is in turn part of the field of enquiry, equally porous, and definable in various scales and in different dimensions.


Author(s):  
Eleonora Vallazza

El presente ensayo indagará sobre el rol protagónico de mujeres realizadoras, programadoras y curadoras de cine experimental y video arte argentino. Se analizarán los trabajos tanto en la realización de obra audiovisual como también en sus facetas de programadoras de salas, museos, centros culturales, que han dedicado espacios a la difusión del audiovisual experimental argentino. Si bien se nombrarán varios casos, se analizarán puntualmente los momentos históricos de gestación y consolidación del cine experimental y video arte en Argentina. Un punto en común, más allá de los diversos contextos políticos y culturales, es el activismo de estas realizadoras en relación a los derechos de las mujeres en el medio audiovisual. Los nombres y casos de mujeres desatacadas en ambos son los siguientes. Marie-Louise Alemann, una de las pioneras del cine experimental, formó el “Grupo Cine Experimental Argentino” en la sede del instituto Goethe y estuvo a cargo de la programación de la Cinemateca entre 1979 y 1985, espacio donde se podían ver y debatir los films de Rainer Werner Fassbinder, Alexander Kluge, Edgar Reitz o Wim Wenders. Nació en Alemania en 1927 y se radicó en el país en 1949. Se desempeñó como fotógrafa, periodista, actriz teatral y artista plástica y hacia 1967 –cuando la dictadura militar de Juan Carlos Onganía comenzaba a cercar al Instituto Di Tella– participó junto a sus amigos Walter Mejía y Narcisa Hirsch de un happening en la puerta de la sala donde se estrenaba Blow Up, de Michelangelo Antonioni. Aquella intervención en la vía pública fue documentada por Raymundo Gleyzer, en lo que se considera fue una de los pocas coincidencias entre lo que por entonces eran las vanguardias políticas y estéticas. Narcisa Hirsch, pionera del cine experimental argentino, participó del mismo grupo. El cine “es solo luz proyectada, movimiento puro” sostenía vehementemente Narcisa Hirsch en una entrevista (Paparella, 1995: 34). Retomando una de las premisas básicas del modernismo pictórico. Hirsch proponía concentrarse en la propia esfera de materiales y significación del cine como medio; en su “esencia”. El cine experimental presentaba su propia materia, construía su objeto sin ningún tipo de intención narrativa o diegética. Por el lado del video arte, en otro contexto histórico y cultural, fuertemente ligado a los avances técnicos y a la masividad de las cámaras videograbadoras, analizaremos el caso de Graciela Taquini. En relación a la figura de Graciela Taquini, se puede mencionar que ha sido y continúa siéndolo hasta hoy, una figura clave en la difusión y exhibición del video arte argentino. Es una artista y curadora argentina que ha desarrollado la mayor parte de su producción artística en el área del video experimental monocanal. Sus obras han recibido diferentes premios, entre ellos el Premio de la Asociación de Críticos de Arte de la Argentina al mejor guion, el Primer Premio del Festival Videobrasil, y en 2005 el Premio a la Acción Multimedia, Asociación Argentina de Críticos de Arte. Ha sido apodada "la tía del videoarte argentino" por su temprana participación e interés en dicha disciplina. En 2012 recibió la Premio Konex de Platino en Video Arte. Es miembro de número de la Academia Nacional de Bellas Artes. Finalmente, y en relación al uso de los nuevos medios, se reflexiona sobre un grupo de mujeres realizadoras y gestoras culturales dedicadas al cine y video experimental, se mencionará el caso de AREA Asociación de realizadores experimentales audiovisuales. Si bien no es un grupo exclusivamente femenino, cuenta con una comisión de género en el que la problemática de la mujer en el cine y en el audiovisual experimental es ampliamente abordada, en un contexto contemporáneo.


2019 ◽  
Vol 16 (3) ◽  
pp. 786
Author(s):  
Josette Alves de Souza Monzani ◽  
Mario Sergio Righetti

Resumo: Procura-se apontar de que modo os procedimentos estéticos do diretor franco-argentino Gaspar Noé acabam por realizar uma proposta de cinematografia radical que estabelece uma tensão no compartilhamento sensorial entre o corpo da tela, o corpo da câmera e o corpo do espectador. Carne (1991) e Sozinho Contra Todos (1998) narram a história de vida do Açougueiro, um cidadão à margem da sociedade metropolitana francesa, marcada por represamentos afetivos que o comprimem e levam a cometer ações bestiais marcadas por ‘enganos’, equívocos que o prejudicarão para sempre.O corpo cinematográfico de Noé faz uso da imagem e do som hápticos, trilhando um caminho batailleano - através da transgressão, da sensorialidade e da experimentação do abjeto -, e através deles busca induzir no espectador o que denominamos afeto carnal e corporeidade imanente como forma de pontuar as questões sociais e éticas propostas pelo diretor. Abstract: It is tried to point out how the aesthetic procedures of the French-Argentine director Gaspar Noé end up making a proposal of radical cinematography that establishes a tension in the sensorial sharing among the body of the screen, the body of the camera and the body of the spectator. Meat (1991) and I Stand Alone (1998) chronicle the life history of the Butcher, a citizen on the fringes of French metropolitan society, marked by affective imprisonments that compel him to commit bestial actions marked by ‘mistakes’, mistakes that will do him harm forever. The cinematographic body of Noé makes use of haptic image and sound, traversing a Bataillean path - through transgression, sensoriality and experimentation of the abject - and by them seeks to induce in the viewer what we call carnal affection and immanent corporeity as a way of punctuating the social and ethical questions proposed by the director.


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