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Minggu, 06 Februari 2011

"An incarnation of the modern": In Memory of Miriam Bratu Hansen, 1949-2011

Last updated: February 14, 2011



Hollywood cinema was perceived, not just in the United States but in modernizing capitals all over the world, as an incarnation of the modern. [...]
American movies of the classical period offered something like the first global vernacular. If this vernacular had a transnational and translatable resonance it was not just because of its optimal mobilization of biologically hard-wired structures and universal narrative templates, but because this vernacular played a key role in mediating competing cultural discourses on modernity and modernization; because it articulated, brought into optical consciousness (to vary Benjamin), and disseminated a particular historical experience. [Miriam Hansen, “Fallen Women, Rising Stars, New Horizons: Shanghai Silent Film as Vernacular Modernism,” Film Quarterly 54.1 (Fall 2000): 10-22, 30]
[Miriam] Hansen’s argument [about “vernacular modernisms”] is that early “classical” or studio cinemas are inextricably intertwined with the experience of modernization and modernity. While this argument, as she claims, is in and of itself not incredibly radical, her argument provides significant [additions to] three areas of film scholarship: it enlarges the discussion of modernism to [include] other media affected by the process of modernization, it intervenes in the binary between psychoanalytic and cognitive approaches to classical Hollywood cinema, and it [...] speaks to the question of Hollywood cinema’s early global hegemony during the 1920s-40s. In this last discussion, Hansen speaks of Hollywood’s flexibility in appropriating an amalgamation of diverse domestic interests in its inauguration of mass audience. [Kirsten Strayer, Ruins and Riots: Transnational Currents in Mexican Cinema, PhD Thesis, University of Pittsburgh 2009, p. 49]
Miriam Hansen differentiates between the use of the terms “audience” and “spectator” not just as a theoretical or methodological distinction operative within viewer-oriented studies (as do Kuhn, Mayne, Staiger and others who posit the former as a “real” social collective and the latter as a hypothetical or ideal construct of the text); instead, Hansen argues that the emergence of the “spectator” (and concomitant suppression of the “audience” as such) is historically specific, marking a paradigm shift between early and later cinema (around 1909). [Melanie Nash, 'Introduction', Cinémas : revue d'études cinématographiques / Cinémas: Journal of Film Studies, vol. 14, n° 1, 2003, p. 7-19; citing Miriam Hansen, Babel and Babylon: Spectatorship in American Silent Film, Cambridge, Harvard University Press, 1991 (pp. 23-24), p. 18]
The unprecedented acceleration of technological innovation and circulation have created conditions in which consciousness is more than ever inadequate to the state of technological development, its power to destroy and enslave human bodies, hearts, and minds. At the same time, new media such as video and the digital media have expanded the formal and material arsenal for imaginative practices and have opened up new modes of publicness that already enact a different, and potentially alternative, engagement with technology.
    This antinomic situation eludes the perspective of strictly media theory, especially in its ontological and teleological bent (for example, Paul Virilio, Friedrich Kittler, Norbert Bolz), to say nothing of popular pundits' techno-pessimism. It requires understanding the practices, both productive and receptive, of technology in increasingly overlapping yet fractured, unequal yet unpredictable public spheres. It urges us to resume Benjamin's concern for the conditions of apperception, sensorial affect, and cognition, experience and memory—in short, for a political ecology of the senses.
    For us—teachers, scholars, intellectuals—to engage on both sides of this antinomy, we need theory, and we need aesthetics. The current reinvention of the aesthetic in the humanities would do well to heed Benjamin's lesson. The question of the fate of art in the age of technological reproducibility still maps a heuristic—and historical—horizon that no serious effort to refocus the study of literature and other traditional arts can afford to ignore. At the very least, awareness of that horizon should guard the renewed attention to formal and stylistic questions against illusory attempts to revive artistic autonomy, as an enclave protected against technical mediation and commodification. [Miriam Hansen, 'Why Media Aesthetics', Critical Inquiry, Vol. 30, No. 2, 2004-5]
When Film Studies For Free posted the above embedded video a week ago, in an entry on online film studies lectures at the University of Chicago, it couldn't have imagined the almost immediate and extremely sad circumstances in which it would be reposted. But word has come, via Tom Gunning and other film scholars, that Miriam Hansen, one of the true paradigm-shifters of our discipline, one of its most gifted historians and theorists, has passed away.

Miriam Hansen was Ferdinand Schevill Distinguished Service Professor in the Humanities at the University of Chicago, where she also taught in the Department of English and the Committee on Cinema and Media Studies. Her publications include a book on Ezra Pound’s early poetics (1979) and Babel and Babylon: Spectatorship in American Silent Film (1991). She was completing a study entitled The Other Frankfurt School: Kracauer, Benjamin, and Adorno on Cinema, Mass Culture, and Modernity. Her next project was to be a book on the notion of cinema as vernacular modernism.

Inspired by her lifelong study of the Frankfurt School, Hansen's work rethought cinema as a part of the public and counterpublic spheres, situating it within a larger discourse of popular culture, and thus opening up the essential study of such 'periphery texts' as fan magazines, gossip columns, movie reviews, and so on. But her development of the concept of vernacular modernism also completely set the scene for the field of world or transnational cinema studies; and her historical work on cinematic spectatorship and her highly original addressing of the sensual experiences of film and new media are likewise in the process of revolutionizing their field of study (as W.J. T. Mitchell argues in relation to 'Miriam Hansen’s urging that cinema and other media be regarded as a vernacular modernism in which new theoretical propositions might be articulated while the senses are being reeducated').

It is hard to think, then, of anyone who has made a more significant contribution to Film Studies (and, latterly, new media studies), in the context of the Humanities as a whole, than she did.

Film Studies For Free hopes that Hansen knew just how grateful we are for her research -- how changed we are by it -- as well as for her inspiring work as a teacher. Here is a link to a warm and touching tribute by one of Hansen's former students.

Links to some of Hansen's work, as well as to some of the work it inspired, are given below. Further links, including ones to online tributes to her, will be added here as they come to FSFF's notice.

Online Tributes to Miriam Hansen:

Work by Miriam Hansen online:
Other Scholars on aspects of Hansen's work:
      
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    Minggu, 19 September 2010

    "A fusion of life and dream": In memory of John Orr

    Image from Dogville (Lars von Trier, 2003). This  film topped John Orr's list of favourite films in 2003 (here are his 2004, 2006, 2007 and 2009 lists)
    What is trauma if not, as in the original Greek, a kind of wound? In cinema, though, it is something more: a wound that seldom heals, a deep wounding of body and soul from which, often, the subject does not recover. Hence, the critical formula for the outcome of the trauma picture: at the least, significant damage; at the most, violent death.

    If film horror often sources the supernatural, film trauma focuses on the fears of the natural world. What is out there as waking nightmare in a dangerous world is often a mirror of what is hidden in here, in the human heart. The monsters that horror films project onto the screen are often the monsters of our dream worlds. The wounding events of the trauma film are by contrast a fusion of life and dream.

    In film, there is no absolute borderline between these opposites – human trauma and supernatural horror  but the question of emphasis, one way or the other, is crucial: the threat of aliens, mutants, werewolves, monsters, robots, slasher killers, vampires et alia, or the threat of evil that is here and now, that is contingent and recurrent in the life-world, yet also seems onscreen to inhabit the world of dream. Horror is, thus, the popular genre of superhuman evil, trauma its human and dreamlike subset. [John Orr, 'The Trauma Film and British Romantic Cinema 1940-1960', Senses of Cinema, Issue 51, 2009]

    Film Studies For Free was very sad to hear, via Dina Iordanova's website, of the death of influential film theorist and scholar John Orr.

    Appointed as a lecturer in Sociology at the University of Edinburgh in 1967, Orr began teaching film and cultural studies in that department in 1984. A few years later, he founded, with John Ellis, the joint honours film course for Sociology and English Literature. From 1998 onwards, he taught on the MSc in Film Studies, based in the School of Literatures, Languages and Cultures.

    Best known for his pioneering work on the sociology of film and art, Orr was author of Cinema and Modernity, Contemporary Cinema, The Art and Politics of Film and Hitchcock and 20th Century Cinema. He also co-edited important works on Andzrej Wajda and Roman Polanski and had written recent essays on Ingmar Bergman, Terrence Malick, and Dogme 95. His most recent book was Romantics and Modernists in British Cinema (Edinburgh University Press, 2010). He had recently retired from his post as Professor Emeritus in Social and Political Studies at Edinburgh, but was still very active in his research and publishing on cinema.

    Orr was both prolific and very generous with his work. In recent years, he published a number of significant essays online, many of which set out in depth his brilliant thinking on trauma, fright, and paranoia in the cinema. Below, in tribute to and with gratitude for his work, both on and offline, FSFF has gathered links to those essays.

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      Kamis, 02 September 2010

      A Cinematic World? On Jean Baudrillard and Film Studies

      Image from Stop-Loss (Kimberly Peirce, 2008). Read Kim Toffoletti and Victoria Grace, 'Terminal Indifference: The Hollywood War Film Post-September 11', which treats this and other contemporary war films.


      We are no longer the actors of the real but the double agents of the virtual.
      Jean Baudrillard, Fragments: Cool Memories III (New York: Verso, 1997):125

      On the occasion of an excellent new issue of online journal Film-Philosophy on "Baudrillard and Film-Philosophy" (Vol 14, No 2, 2010), Film Studies For Free is proud to present a long list of links to openly accessible Baudrillardian film studies. These are set out below the embedded video of the late Baudrillard in action himself. This list incorporates links to the FP articles.

      It's so nice to have things in a simulacrum of one tidy place, FSFF thinks. And it hopes you will agree.



      Jean Baudrillard thinking and talking about the violence of the image, the violence to the image, aggression, oppression, transgression, regression, effects and causes of violence, violence of the virtual, 3d, virtual reality, transparency, psychological and imaginary. Open Lecture given by Jean Baudrillard after his seminar for the students at the European Graduate School, EGS Media and Communication Program Studies Department, Saas-Fee, Switzerland, Europe, in 2004


      By Jean Baudrillard

      Engaging with Baudrillard's work:
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                                    Selasa, 20 Oktober 2009

                                    Flânerie and (Post)Modernity: Links in memory of Anne Friedberg





                                    Slavko Vorkapić's original montage sequence "The Furies" (created for the film Crime Without Passion, 1934; music by Ludwig van Beethoven). While Vorkapić had complete creative freedom in writing, designing, directing and editing his montage sequences for feature films, his work was often reduced to its bones in the released productions. In the 1930s, Vorkapić was dean of the USC School of Cinematic Arts. For more information about Vorkapić, see this great post at Bright Lights After Dark





                                    Film Studies For Free was very sad to hear last week of the untimely death, on October 9, of Anne Friedberg, a much loved and admired                                     professor, and inspiring Chair of the Critical Studies Division, at the University of Southern California's School of Cinematic Arts (see her wonderful 2008 commencement speech here).



                                    As her LA Times obituary put it so well (also see here), Friedberg expanded the study of film, emphasizing its relationship to other visual fields, including architecture, art history and digital media. She was author of the important book Window Shopping: Cinema and the Postmodern and co-editor of an influential anthology of critical and theoretical writing about film, Close Up 1927-1933: Cinema and Modernism.



                                    In 2008, Friedberg was selected by the Academy of Motion Picture Arts and Sciences as an academy film scholar. It awarded her $25,000 to research and write a multimedia project about Slavko Vorkapić, a Serbian director and editor who achieved prominence in the 1930s for his montage work in such Hollywood films as                                     Crime Without Passion (see above), Mr. Smith Goes to Washington, and The Good Earth.



                                    Always a hugely innovative as well as generous scholar, last year Professor Friedberg launched a freely-accessible, interactive translation, or extension, of her most recent book (The Virtual Window: From Alberti to Microsoft, 2006): The Virtual Window Interactive. It was through this latter project, as well as her brilliant work on cinema, culture, and (post)modernism, that FSFF's author became a fervent admirer of her work.



                                    In memory of Anne Friedberg, and in honour of her important legacy for screen studies, here is a list of links to pieces of online and openly-accessible scholarship on the topic of flânerie, and the flâneur/flâneuse, in film and (old and new) media studies, all of which acknowledge their debt to the great Californian scholar's work:

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