Maya Deren: The fish and the sea

Meshes of the Afternoon

Maya Deren: 50 Years On

4-12 October 2011

BFI Southbank, London

Ground-breaking avant-garde filmmaker Maya Deren died 50 years ago and the BFI is marking the anniversary with a short season in October. Russian-born, she moved to the USA in 1921 and opened a new path for a whole generation of American filmmakers with her first film, Meshes of the Afternoon (1943), which remains a landmark in American experimental cinema. Her body of work may be slim, but her influence as both filmmaker and theorist cannot be underestimated.

For Deren, cinema was particularly well suited to investigate the universal rules of human life. Although Meshes of the Afternoon (1943) was a highly subjective film that portrayed a woman’s inner world (played by Deren herself), she quickly moved towards the depiction of the individual in relation to the wider world. Ritual in Transfigured Time (1946) offers a social and mythical vision of women, The Very Eye of Night (1958) represents the movement of the planets through the movement of dancers, and Divine Horsemen: The Living Gods of Haiti (1977) deals with Haitian and Balinese rituals. She described this progression as moving from ‘a concern with the life of a fish, to a concern with the sea which accounts for the character of the fish and its life’ (‘Letter to James Card, April 19, 1955’, Film Culture no. 39, Winter 1965).

For Deren, the purpose of art is to reproduce the laws of the universe on a smaller scale in order to experience and understand them. The fundamental role of cinema is in its ability to recreate a world in movement governed by the constant transformation of time and space. Her films continuously shift spatio-temporal boundaries, tirelessly examining and re-examining the human figure in relation to the new worlds created in that way. Deren saw film as a tool particularly suitable to the exploration of a world characterised by constant transformation, be it the fluctuations in the inner world of the individual, or the relationship of the individual to an ever-changing society and to an unstable universe.

Deren concentrated on the depiction of movement and variable spatio-temporal relationships on film to convey the universal parameters of human life. A Study in Choreography for Camera (1945) is a formal study of the movements of a dancer in relation to different spaces, the continuity of the movement fluidly linking the spaces. Meditation on Violence (1948) is an attempt to translate a metaphysical reflection on violence visually through the filming of the movements of Wu-Tang boxing. In Ritual in Transfigured Time, Deren explores a social and mythical view of female identity by merging different characters into a collective entity through continuity of movement, ‘one person beginning a movement, and another person continuing it and still another completing it’ (‘Ritual in Transfigured Time’, Film Culture no. 39, Winter 1965). More ambitiously, in The Very Eye of Night, the movement of the dancers is meant to represent the cosmic movement of the planets.

She had frequent recourse to myth and borrowed from other cultures in order to attain the universal and paint a more complete picture of human experience. Besides using Chinese boxing in Meditation on Violence, she tackled the very ambitious project to establish a comparison between Voodoo practices in Haiti, Balinese rituals and children’s games in her last project, Divine Horsemen. Writing about that project, she explained she was interested in ‘that which man has in common’ (in Catrina Neiman, ‘An Introduction to the Notebook of Maya Deren, 1947’, October no. 14, Autumn 1980). Rituals and games can be seen as parallel to art in that they are also ways of representing or recreating the relationship of man to the universe. In rituals, members of the community collectively enact that relationship as they understand it; games create smaller, self-contained worlds governed by a limited set of rules that may help the players experience universal structures as a group. Although the project was left unfinished by the time of Deren’s death, her notes reveal the scope of her project, which can be seen as an ambitious survey of various modes of apprehending the relationship of man to the universe.

Engaging anthropology was a natural step for Deren, who did not accept impermeable boundaries between art and other areas of thought. For her, art did not have to be separate from scientific studies or philosophical investigations. She believed it was possible to express concerns from all domains of human inquiry in artistic terms: ‘Anyway, I don’t see why you have to leave facts and ideas out of art. Why not coordinate the whole business in the creative terms of art?’ (‘From the Notebook of Maya Deren, 1947’, October no. 14, Autumn 1980). The legacy of her view of art as a far-sighted, wide-ranging, inclusive practice bridging all areas of human knowledge can be seen in the work of Hollis Frampton, Michael Snow and Stan Brakhage among others.

Virginie Sélavy

Septien: Interview with Michael Tully

Septien

Format: Cinema

Date: 2 October 2011

Venue: FACT, Liverpool

Screening as part of the Abandon Normal Devices festival

Director: Michael Tully

Writers: Robert Longstreet, Onur Tukel, Michael Tully

Cast: Rachel Korine, Brian Kotzur, Robert Longstreet, Onur Tukel, Michael Tully

USA 2011

80 mins

A highlight of this year’s International Film Festival Rotterdam, Septien has its UK premiere on October 2 at Abandon Normal Devices festival in Liverpool.

A resolutely strange confection meshing Southern Gothic, black comedy and outsider art, the film tells the story of Cornelius Rawlings, an itinerant sports hustler, who returns to his family farm following an 18-year unexplained absence, disrupting the lives of his already unhinged brothers, Ezra, a neat freak with a thing for Jesus, and Amis, an artist fixated on the profane. The appearance of their high school football coach throws in further dark forces and pushes the possibility of redemption into a tight spot the film resolves with a refreshingly original flourish.

Funny, awash with a warm 80s glow and constantly confounding genre expectations, the film is assured a cult following, managing the rare feat of being both compassionate and hip. Kate Taylor caught up with Michael Tully, Septien‘s writer-director, who also stars as Cornelius in the film.

Kate Taylor: Let’s start with art and the Daniel Johnston-esque illustrations that fill the film and its poster. Where did they come from?

Michael Tully: Onur Tukel, who plays Amis, did the all the original artwork himself. For three months he went on a bender and he was sending me scans. He sent me the first eight and asked if I had any notes. ‘More sandwich on the dick?’ I didn’t know what comment I could give to him, so I was like, ‘different colours maybe, mix it up?’

He’s a writer, director and obviously a super-talented artist. I met him in 2001 with his movie Ding-a-ling-Less, which stars Robert Longstreet, who plays our other brother. I fell in love with Robert and wondered why this guy was not a star. Hanging out with Onur, he had this commanding presence at the Q&A. Both Onur and I had beards at the time and I thought we should play brothers on a farm in a movie, although neither of us were actors. It was one of those kernels that just stays in your Word document of ‘Movies I Wanna Make’. It was number 800.

How did it rise to the top?

Last winter, I saw Onur in a short he’d made where he’s in front of the camera and that kernel just popped. Then I had a brainstorm with David Gordon Green over an Irish coffee at Sundance. All the outlandish things and the crazier ideas came out of that brainstorm, and something happened. I have eight scripts that are lifelong projects, and I thought, are we gonna make this one?

For the next few months, Onur and Robert and I started bouncing the story around and created this skeleton, and then fleshed it out more and completed the casting. Rachel Korine, Harmony’s wife, just has this presence that you can’t really train to have or teach. We needed a pretty girl in the movie to lighten the mood somewhat because it’s a bunch of repressed male weirdos.

Initially I wanted to keep it in a Word document as ‘things I wanna see in a movie’. Because if you shoot it, it could be boring and maybe not add up to a film. I wanted a Terrence Malick magic-hour vomit. But then Onur’s and my storyteller instincts came out. And at that point I finally opened Final Draft and tried to make a story out of it.

One of the pleasures of the film is how it sidesteps clichéd story patterns. Were you thinking about genre?

It was trying to defy genre. Lately at film festivals there’s been all these panels where filmmakers are told that they need to have a target, know their audience and know exactly what they’re making. And I thought, fuck that, let’s make something that we don’t know if it’s going to stick. So it was a kind of reaction against the system.

When our distributors in the States were putting it through Video On Demand on the television you have to check the genre box, and no one knew which box to check. Some people are calling it a horror film, some people are calling it a comedy.

In audience Q&As, the fact that the film doesn’t go far into a violent realm often comes up. I think that there’s enough negativity and violence in the world that to be able to create this sense of danger and violence without it ever getting graphic was a challenge. And it was important to try to do that. To have the sense of tension without going into ‘and now they cut his throat off.’ Who cares about that?

You mentioned the Malick magic-hour vomit. Was there a particular reason that you shot on film?

Aesthetically I wanted it to have this timelessness, to feel like time stopped on the Rawlings’ farm in 1986 when Cornelius left. When he shows up again they’re all back in 1986. It’s not a period piece per se but we don’t have cell phones and we tried to make that feel organic, where the audience isn’t just wondering where they’ve gone. It was important visually for it to feel like an 80s film. Or 90s. A late 20th-century movie.

The other thing is, when you’re shooting a movie and the film camera’s rolling the stakes are higher, no matter what. I was trying to make this trick shot that’s very hard to do [Tully performed all of the film’s sports stunts]. Even if you’re shooting in video the sun is still going to go down, you still have to make your day, so it’s still a battle. But when you’re told ‘we have five takes, try to make this Mike’, the stakes are way higher. So when that shot goes in and the crew looks at each other, there’s a sense of unity that doesn’t happen on video.

There is a lot about shit, toilets and the return of the repressed. Where is that coming from?

Honestly, not to be flippant, but I think part of the challenge to make this movie was how preposterous a premise can we start with and make a convincing movie that people take seriously? So it’s not like the joke’s on the viewer, we want people to be genuinely moved, but we were thinking of very elementary juvenile ludicrous elements. So when the preacher emerges from the porta potty, a valid question is, ‘is he the personification of shit?’ I think Robert was the one who was the most faeces-obsessed in his contributions to the script.

Throwing these things out there but also making it sincere was a real challenge and I thought it was fun to try to do that. To say this is like an eighth-grader was asked to write a mystery story and try to make it a sincere genuinely affecting film. In the final shot I wanted people to be thinking, ‘I feel a sense of resolution and I am emotionally affected but my brain is telling me I should not be feeling this. Why am I actually moved right now?’

Interview by Kate Taylor