Öffentliche Sichtung #12: FOLIE ORDINAIRE D’UNE FILLE DE CHAM (F 1986), Jean Rouch, 13. März 2019, Arsenal Kino

Öffentliche Sichtung — Das Harun Farocki Institut präsentiert

Für unsere nächste „Öffentliche Sichtung“ haben wir zwei Filme von Jean Rouch ausgewählt: FOLIE ORDINAIRE D’UNE FILLE CHAM (1986) und PORTRAIT DE RAYMOND DEPARDON (1983).

Der ethnographische Film war für Harun Farocki ein konstanter Bezugspunkt. Modellhaft lässt sich an ihm beobachten, wie Film und Forschung ineinandergreifen. Von den zwölf Filmen Jean Rouchs im Archiv des Arsenal zeigen wir einen der unbekannteren, Der gewöhnliche Wahnsinn einer Tochter Hams. Er weicht von der klassischen ethnographischen Arbeit ab und vollzieht eine mehrfache mediale Übersetzung: „Ausgehend von dem Text eines jungen Autors aus Martinique, Julius Amédée Laou, im Theater inszeniert von Daniel Mesguish, hat Jean Rouch die Handlung in das Sainte-Anne-Hospital verlegt und ihr als ‚wissenschaftlichen‘ Rahmen die Präsentation eines Falls gegeben: ein Psychiater namens Charcot stellt seinen Kollegen einen spektakulären Fall vor, den sie ‚de visu‘ selber einer Einschätzung unterziehen können. Die Zuschauer des Films sind mit den Ärzten zusammen Zeuge dieser Vorführung.“ Zuvor: Raymond Depardon und Jean Rouch filmen sich gegenseitig filmend.

Portrait de Raymond Depardon
F 1983, 16mm, Farbe, 11 Min, OF

Folie ordinaire d’une fille de Cham (Der gewöhnliche Wahnsinn einer Tochter Hams)
F 1986, 16mm, Farbe, 79 Min, OmU

Öffentliche Sichtung – Das Harun Farocki Institut präsentiert
Mi, 13.03.2019, 19:30h
Ort: Kino 2, Arsenal – Institut für Film und Videokunst e.V.
Potsdamer Straße 2, 10785 Berlin
Eintritt frei

27.02.2019, Projekte / Veranstaltung

Sara Ahmed on the perfomativity of disgust (from The Cultural Politics of Emotion, 2004): “To name something as disgusting is to transfer the stickiness of the word ‘disgust’ to an object, which henceforth becomes generated as the very thing that is spoken. The relationship between the stickiness of the sign and the stickiness of the object is crucial to the performativity of disgust as well as the apparent resistance of disgust reactions to ‘newness’ in terms of the generation of different kinds of objects. The object that is generated as a disgusting (bad) object through the speech act comes to stick. It becomes sticky and acquires a fetish quality, which then engenders its own effects.”

07.11.2020, Tom

David Graeber (1961-2020) on What Would It Take (from his The Democracy Project. A History, a Crisis, a Movement, 2013, p. 193): „We have little idea what sort of organizations, or for that matter, technologies, would emerge if free people were unfettered to use their imagination to actually solve collective problems rather than to make them worse. But the primary question is: how do we even get there? What would it take to allow our political and economic systems to become a mode of collective problem solving rather than, as they are now, a mode of collective war?“

07.09.2020, Tom

T.J. Demos on why cultural practitioners should never surrender, via tranzit.sk:  „For artists, writers, and curators, as art historians and teachers, the meaning-production of an artwork is never finished, never fully appropriated and coopted, in my view, and we should never surrender it; the battle over significance is ongoing. We see that battle rise up in relation to racist and colonial monuments these days in the US, the UK, and South Africa. While the destruction of such monuments results from and is enabling of radical politics, it’s still not enough until the larger institutions that support and maintain their existence as well as the continuation of the politics they represent are also torn down. This is urgent as well in the cultural sphere, including the arts institutions, universities, art markets, discursive sphere of magazines and journals, all in thrall to neoliberalism, where we must recognize that it’s ultimately inadequate to simply inject critical or radical content into these frameworks, which we know excel at incorporating those anti-extractivist expressions into further forms of cultural capital and wealth accumulation. What’s required is more of the building of nonprofit and community-based institutions, organizing radical political horizons and solidarity between social formations.“

21.08.2020, Tom
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