16.6.14

Richard Marshall on Béla Tarr's The Turin Horse

A reflective essay published in 3:AM Magazine
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
A still from Béla Tarr's The Turin Horse (2011)
From Richard Marshall (3:AM Magazine):
“In Turin on 3rd January, 1889, Friedrich Nietzsche steps out of the doorway of number six, Via Carlo Alberto. Not far from him, the driver of a hansom cab is having trouble with a stubborn horse. Despite all his urging, the horse refuses to move, whereupon the driver loses his patience and takes his whip to it. Nietzsche comes up to the throng and puts an end to the brutal scene, throwing his arms around the horse’s neck, sobbing. His landlord takes him home, he lies motionless and silent for two days on a divan until he mutters the obligatory last words, and lives for another ten years, silent and demented, cared for by his mother and sisters. We do not know what happened to the horse.”

Some catastrophes are unknown. Some are unknowable.

Knowledge of catastrophe is limited by our imagination which is not limitless. For Nietzsche we think only in the form of language and are trapped by prejudices inherited from this to believe that distinctions of subject/predicate, cause/effect, noun/verb and so on are ontologically grounded, that they are in some tight isomorphic relationship with reality. Not only do these prejudices isolate us from knowing the world, we are isolated from ourselves too. The practices and conventions that give us practical guidance to make sense of our own linguistic meaning, sans Wittgenstein’s over-optimistic assumption that such meanings must be shared, all those personal idiolects, adjusted vocabularies and syntax that detach us from any default convention in order to respond to local circumstance leave us with fragile, lonely and private worlds.

Tarr’s film dwells for as long as it can with two characters whose isolation is stripped down to an abject extreme. The regularities of their trapped behaviours – feeding the horse, being dressed and dressing, eating squalid potatoes, drawing water from the well, these are repetitive sequences of primitive solutions to the universal problem of how to coordinate and communicate beliefs and actions. And the catastrophe that unfolds, the storm blowing like the ash of a burning universe, is a dark matter that dissolves each grim uniformity, every regularity, and in so doing wrecks any scantily dressed default understanding of reality, self and communication. Tarr portrays this as an event that occurs across an extreme boundary. It is a catastrophe that remains beyond them. It dissolves the world into pitch.

History goes on only to the limit of our comprehension because it is about us. A history that wasn’t our history would be incomprehensible. The world that isn’t our world too. Physics is included in this, for physics is guided by the overweening belief in truth as its ultimate value. And all values come from us. If not, where else? This philosophical position is historicist, archeological, anthropological and genealogical. It is the soul of Nietzsche’s nihilism. Husserl similarly was a nihilist when he declares geometry a human device linked to our practical needs and activities. So too was Marx a nihilist when he said that to understand science we had to understand its social genesis. Nihilism isn’t a belief but is rather the default process of modernity.

Our measurement of value is the life. Where catastrophe strikes the values we live by become disorientated, blind, and stupid. Nothing survives the transvaluation of values because the catastrophe strikes at the very heart of the life that is identical with its values. Here is an example of Nietzsche’s thought that we are trapped by linguistic form. Language makes it seem that there is a life and attached some values. But this is wrong, according to Nietzsche. Life and values are one and the same thing. In a boring sense, the relationship is analytic.

Tarr produces the sense of dread that accompanies the catastrophe. It covers the land – which is always the land as you know it, the land as it used to be, the land in which there was hope of its future spreading out. The momentous opening of the film, the extended shot of the horse as will, powering along through the landscape, dominating the world in a freedom of movement that asserts the ‘this is this’ identity of noun and verb, this is the affirmation of life asserting its own continuation and on its own terms no matter how disorganized, incoherent and crazy. Here is a life and its world and in its furious energy and movement everything is going one way – this way, not that way. And if that includes waste, degeneration, decay and death, well, in the vast momentum of the film’s opening there’s no hint of fear that we are not free to remain young, that no institution can abolish age, nor vice nor disease nor any sense that to do so would be to abolish us. Every value is there in that impressive object, its gigantic shape and process so aligned to establish what infernal will has imposed and made. [Read More]

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5.6.14

An Interview with Music & Literature

Michael Barron talks to Daniel Medin and Taylor Davis-Van Atta
Music & Literature, No. 4
From New Directions:
Michael Barron: What prompted the inception of Music & Literature? Could you describe the process from idea to publication?

Daniel Medin: Roberto Bolaño described his dream reader as the sort of person who engages with the complete works of an author. There’s an impulse behind this project similar to the drive to read every word by a writer like Dickinson, Kafka or—to choose a more recent example—Bolaño. Among the greatest delights of assembling each issue is the nature of the labor required: total submersion in the cosmos of a superlative artist. To my knowledge, no other journal comes close to satisfying this thirst for depth and sustained attention. In a publishing climate where commercial “viability” determines content, there’s a genuine need for such unapologetic focus. Despite its own host of challenges, being a not-for-profit assures us greater freedom of inclusion than most other editors enjoy. Quality and relevance determine the content, not word count or precedent.

Taylor Davis-Van Atta: And to plunge into the life’s work of Bolaño or Kafka—or Arvo Pärt, Max Neumann, Pina Bausch, Kaija Saariaho, Ingmar Bergman, among countless others—is a project without end. The works produced by these artists are inexhaustible, and deserve a class of accessible, smart, and enjoyable literature that meaningfully engages with them—and that provides the opportunity to discover what we haven’t encountered before. This is the base need we’re trying to address with the Music & Literature project.

In this sense, M&L began as an act of frustration, an impulse against a culture that’s too vast, diffuse, commercially-obsessed, and fleeting in its tastes to be taken seriously. In short, I wanted to publish the work that I myself wanted to read: work that spans disciplines and art forms, that pays no attention to national borders, that encourages contributions from a wide array of cultures and languages, and—above all—that aspires to the heights of the art it’s discussing.

M&L is an arts magazine, at once broadly defined and intensely focused. What has changed since its inception is our expansion into multiple venues; we now publish reviews and features online in complement to our print issues, and we’ve recently launched an ambitious events program that will take place year-round and around the world—with all of these activities concerted and aimed at serving a single mission. [Read More]

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17.7.13

The Soundscapes of Béla Tarr

A short essay by Michael Keane
A still from Béla Tarr's 1988 film Kárhozat (Damnation)
Since his 1988 breakthrough film Damnation, Béla Tarr has gained a cult status in the art-house film industry. Whilst his uncompromising brand of black and white films, characterised by the long take and apocalyptic undertones, have been likened to the work of Andrei Tarkovsky, the sonic side of his work is equally impressive in portraying a brutal and unforgiving setting. Sound aids the definitive sense of place that Tarr so convincingly produces. Like the work of Bergman and Bresson, Tarr’s use of diegetic sound produces a sense of authenticity, making the bleak landscapes of Eastern Europe seem miserably real. Both sound and image work together in a series of lengthy shots that provide a temporal and spatial sense of verisimilitude. Neither sound nor image works in turn, but united in the representation of an atmospheric experience.

In the opening of Damnation, the image of the desolate landscape is coupled with the distant sound of clanking and the low hum of mechanical movement, as hanging buckets of coal move across the sky. Whilst the slow zoom out, akin to that shot from Citizen Kane, provides spatial depth, the mechanical clanking of the coal buckets gives us the first real signpost of location: the protagonist, Karrer’s, house. Like the opening of Sátántangó, the diegetic sound allows the audience to gauge a sense of space and distance. Even whilst Karrer shaves in the following shot, the monotonous sound of the coal bucket’s movement can be heard, a fitting soundtrack to his life given the misery that plagues him throughout the film. Whilst the sounds of the coal buckets and then later the incessant rain provide a sonic representation of Karrer’s plight and create an atmosphere of resounding gloom, they also act as audible signs for the few locations that the key characters visit. Places of residence, such as Karrer’s and the singer’s dingy habitats, are backed by the constant mechanical hum and the clank of the moving coal buckets. Even in moments when Karrer’s fortune appears to be changing, such as when he has sex with the singer, he cannot escape the unending, irksome sounds that surround him.

The same technique is used for the Titanik Bar. Appropriately sodden in water, the neon sign gleams through the sheets of rain whilst the din of the downpour supplies a feeling of relief when the camera finally moves inside to the music: a far more comforting and varied sonic space compared to the one-toned drone of the falling rain. The contrast between the comfort of music and the sonic monotony of Tarr’s outside world serves to emphasise the character of this particular space. Like with the sound made by the coal buckets, the sound of rain signposts the Titanik club as a significant location, a place where Karrer’s object of desire is found and his attempts to win her back take place. With recognisable sounds, these locations take on a more definitive character than they would through a purely visual representation.

Foggy images depicting a land of lifelessness and disappointment are made achingly tangible by monotonous clanks and heavy footsteps. Given the audible space by the scarcity of dialogue and music, diegetic sound is given the opportunity to create rhythms and atmospheres without the interruption of a cut. The nature of the sound and the audience’s mode of listening can be forced to change, not suddenly, but in a fluid transition allowed to occur because of the slowness of the film.

Tarr himself encapsulates the way in which his films should be approached and viewed, as he says: “I’m always telling this to my audience, don’t think too much, just listen”. A fitting piece of advice from a director whose films are as sonically rich as the monochromatic images he presents.

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30.8.12

The Melancholy Worlds of Béla Tarr

Harvard Film Archive profiles the Hungarian filmmaker
A still from The Man from London (dir. Béla Tarr, 2007)
From the Harvard Film Archive: 'Béla Tarr (b. 1955) is the ultimate auteurist’s auteur, an artist who ascended from a cult director little known outside of his native Hungary to one of the most revered figures in world cinema today, all the while stoking an enflamed cinephilia among his growing legion of passionate followers. His 1988 film Damnation offered the first full expression of the unique style defined by Tarr across the four extraordinary features he directed since then, all sharing brooding black and white cinematography, elaborately choreographed extended tracking shots, a hypnotic rhythm and enigmatic stories imbued with a sense of impending doom. In each film Tarr pushes these unmistakable qualities to a seemingly insurmountable extreme, giving way to the mesmerizing monumentality of his audacious seven-and-a-half-hour epic Sátántangó and the stark minimalism of his brilliant summary work The Turin Horse, Tarr’s latest and declared last film.' [Read More]

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27.8.12

The Guardian interviews László Krasznahorkai

Krasznahorkai on writing, modern society and Sátántango
László Krasznahorkai
Richard Lea (The Guardian) interviews acclaimed Hungarian writer László Krasznahorkai: 'Perched on the end of the bed in László Krasznahorkai's hotel room, I realise that I'm in the clutches of a formal dilemma. The Hungarian writer is sitting in the armchair by the window, the morning after bewitching an Edinburgh festival audience with an electrifying reading from his novel Sátántango. He's discussing his disenchantment with the paragraph break and the full stop, expounding why the prose of his novels surges across the page in what his translator George Szirtes calls a "slow lava flow of narrative, a vast black river of type". Slowly, patiently, with unstoppable momentum, he explains in his ramshackle English that the full stop is all very well for other writers, but it is not for him.' [Read More]

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10.8.12

László Krasznahorkai, Sátántangó

A succinct review from The Telegraph

Beth Jones (The Telegraph) reviews Krasznahorkai's Sátántangó: 'Krasznahorkai presents an apocalyptic landscape where each raindrop is “a sure messenger of doom” and in the book’s 12 chapters, most composed of a single paragraph, there are few moments of respite from the hellfire of his prose.' [Read More]

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1.8.12

Béla Tarr, The Turin Horse

Slant Magazine on the DVD/Blu-Ray release of Tarr's final film
Promotional poster for The Turin Horse (dir. Béla Tarr, 2011)
A review by Budd Wilkins (Slant Magazine): 'The final film from acclaimed Hungarian filmmaker Béla Tarr, The Turin Horse is an almost perfect encapsulation of the stylistic hallmarks and thematic preoccupations that have marked the director's work, at least since the beginning of his collaboration with novelist and screenwriter László Krasznahorkai. The film opens in poetic-philosophical mode with a literal tabula rasa: Darkness fills the screen. A disembodied voice relates an incident, perhaps little more than an apocryphal legend, a footnote from the history of philosophy concerning the collapse of Friedrich Nietzsche after compassionately embracing a beaten horse in the streets of Turin. "Quiet and demented," so we are told, Nietzsche lived out the last 10 years of his existence. The anecdote concludes somewhat inconclusively: "Of the horse, we know nothing." This quizzical narration contains all the simplicity and ambiguity of one of Kafka's fables, opening up vistas of ethical and ultimately metaphysical speculation. Likewise, the atmosphere of existential enervation that accumulates over the course of The Turin Horse suggests the bleak and barren topography of a late Samuel Beckett play as filmed by Andrei Tarkovsky. Ultimately, precisely what relation the film's subsequent events bear to Nietzsche and his philosophy remains resolutely open to viewer interpretation.' [Read More]

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14.7.12

Hari Kunzru on Krasznahorkai's Hipster following

Hungarian novelist becomes fashionable among aspiring NY writers
Housing Works, New York
Writing for The Guardian, Hari Kunzru describes New York's literary hipsters at a Krasznahorkai reading in New York (link via Susan Tomaselli): 'The other day I attended a reading by the Hungarian novelist László Krasznahorkai. The venue was Housing Works, a charity bookstore in New York's SoHo. The 58-year-old author is, it's fair to say, relatively unknown in the English-speaking world. His first novel, Sátántangó (the third of his works to be translated by the poet George Szirtes), written in the 80s, has just appeared in a handsome edition published by New Directions press. He deals in despair and metaphysical stasis, one part Kafka, one part Beckett, plus a dollop of earthy comedy. In the film world he has received acclaim for his collaborations with the director Béla Tarr, whose work (including a seven-hour adaptation of Sátántangó) often attracts the adjective "uncompromising". In short, this wasn't the sort of event where you'd expect to have to arrive an hour early to get a seat.' [Read More]

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