Tag Archives: Video

A brief tribute to Brigitte Bardot

One can’t be sad at the death of someone who lived to 91. But I love Bardot on film. I love her autobiography, and I love Ginette Vincendeau’s wonderful book on her; so I took a moment to make a little tribute from the scraps I could find.

 

The video may be accessed below;

or here:

https://vimeo.com/manage/videos/1150063126

 

……and no, I am not celebrating her racism, homophobia and her support of Le Pen, a regrettable development, well documented.

From the early 50s to the early 70s she embodied and represented a model of sexual freedom and personal liberty, France’s Marianne, the face of French modernity, the woman on trial for being a woman that Simone de Beauvoir wrote about. And those extraordinary films. Then she stopped making films and came to represent the antithesis of what she once did, propelled by the same libertarianism but this time into a racist, homophobic and right-wing destination. A sad development and sadder still that she is not the only one to have been afflicted so.

 

Ginette Vincendeau’s obituary for the BFI may be accessed here:

 

José Arroyo

Fast Trip, Long Drop (Greg Bordowitz, 1993)

http://www.ubu.com/film/bordowitz_fast.html

How did I miss Fast Trip, Long Drop when it came out?Sara Diamond, listed as an executive producer was then a friend of mine. And indeed I knew several of the people listed in the credits. Perhaps it´s because at the time I was moving through Montreal, Vancouver, Norwich and was then in Coventry, where I´d moved to, partly hoping to escape some of what the film deals with, without then realising there was no escape.

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Seeing it now, it seems to me no work better evokes the structure of feeling of the struggles over HIV/AIDS, what it felt like to come out at a time when gay identities seemed inextricable from AIDS in public discourse. In fact that´s how this work begins. Bordowitz finds out he´s HIV positive, then comes out to his parents as gay, then comes out as HIV later. The exploration is a personal one. He talks about his father who died young and whom he never knew after the age of four. The music of the film is all mournful klezmer. He talks about his family´s roots in the schtetels of the Ukraine, and how typhoid often attacked, wiping off entire sectors of the population, ie that the unjustness experienced by the generation, my generation, who came out and came into HIV/AIDS was not so unique.

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He asks the questions we all asked then: how to remain hopeful in the face of increasing loss. How to avoid or escape the overarching presence of death? Will our future be about just watching each other die? How to reconcile the ´fact that I´m going to die with the daily monotony of my life’; Isn´t this a crisis for all of us…why is it my burden and responsibility? Some of these questions are questions that will affect all of us as we get older, and time and history are actively discussed in the work. But these questions take on a particular urgency in the work because it´s of a time before the introduction of retrovirals, when life expectancy for people with HIV was shortened, concentrated.

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I was moved by Bordowitz´intelligent articulacy, by his youthful beauty, by the way historical footage is interspersed with role-playing, autobiography, interviews. It´s a work full of mourning and militancy.  It´s my youth. And it moves me to see all those young faces at the demonstrations, enjoying themselves and reminding me that, whilst death was all around, there was still fun, and joy, and sex…and without denying the deterioration, helplessness, death, and lots and lots of tears.

Bordowitz talks to a female friend with terminal cancer, notes that a car could run one over tomorrow, that nothing is set. Indeed he is still with us. I´m far from an objective spectator. I was moved even by those stilted moments so typical of the video art of the time and which I used to then hate. I can´t think of a work that better evokes what young gay men of a certain age in those years thought about and felt.

The film can be seen in the link at the very top. Some of you might also be interested in this lovely obituary of Douglas Crimp by Greg Bordowitz, which also arises from and connects to this period.

Thanks to Gary Needham for bringing it to my attention,

 

José Arroyo

´Defiant Muses: Delphine Seyrig and the Feminist Video Collectives in France in the 70s and 80s´at the Queen Sofia, Madrid.

Images from the great ‘Delphine Seyrig Defiant Muses ‘exhibition. The greatness of the exhibition is in conveying a range of feminist practices, collective and social, international, ranging from issues on abortion to sex work to trans performances of classic American plays, to the liberation of video as form, to the value even of unproduced feminist film projects (Calamity Jane). And a range of relationships between women (Duras, Ulrike Ottinger, Agnès Varda, Simone de Beauvoir and so many more whose names don´t mean as much to me. I was delighted to see Jean Genet speaking up for Angela Davis and the Black Panthers as part of the work produced by Seyrig and the feminist collectives she was a part of.

 

Here is the program: defiant muses 1

defiant 2

defiant 3

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defiant 5

defiant 6

 

Plus some more images and text I thought some of you might find interesting:

 

 

The English title refers partly to the Insoumuses, the women’s video collective collective consisting of Carole Roussopoulos, Delphine Seyrig, and Ioana Wieder. And the Insoumuses itself referenced the Insoumises, which Kate Lister’s wonderful book, Harlots, Whores and Hackabouts: A History of Sex for Sale, informs us is the name for unregistered sex workers in Paris: ‘The French system of regulation was clearly successful in gathering data, but it was a a failure, nonetheless. The restrictions were so severe, and the compulsory gynaecological examinations so unpopular, that many women simply did not register. Unregistered sex workers , or insoumises, sold sex on the street, in bars, in hotels or in unregistered brothels known as maisons de rendez-vous. The police regularly raided addresses they suspected of operating illegaly and had powers to arrest women suspected of being insoumise. If caught, women would be automatically registered and forcibly examined for sings of disease. Once registered, it was very difficult to become unregistered. (p.201).

José Arroyo