Sunday, 10 January 2010

Juraj Herz

Drowning the bad times
Juraj Herz interviewed

Herz resists the notion that his work fundamentally belongs to the horror genre, but he explains to Ivana Košuličová that his two blackly comic films about the Holocaust are "real horror."


The Slovak-born director Juraj Herz has a career in film and television that spans more than 35 years, working mainly in Prague but also in Slovakia, Germany and France. Although he first came to prominence in the 1960s, his work stands apart from that of other Czech and Slovak New Wave directors, and Herz has been far more willing to work in—or, perhaps, it is better to say around—set genres.

Despite the stylistic range of films he has worked on, horror motifs and use of the grotesque have been a recurrent feature of his work, and particularly in his most widely known films: Spalovač mrtvol (The Cremator, 1968), a black comedy about the Final Solution; Morgiana (1971), which blends art noveau and the Gothic; and Pasáž (Passage, 1996), a Kafkaesque film that has invited favourable comparisons with Otto e mezzo (Fellini's 8 1/2, 1963).

Herz's eccentric vision is now attracting increasing critical attention, and several small retrospectives of his work have have been held. Most recently, the director was the special focus of a season of Czech horror films organised by the London Czech Centre.

Kinoeye met Herz in Prague last December to discuss his work. Elegant and charming—and with a persona that is quite different to that which you'd expect from a director of such morbid films—Herz revealed his tale of the ups and downs of his career.


Your first film Sběrné surovosti (1965) was originally created as a part of the Perličky na dně (Pearls of the Deep, 1965), the so-called "manifesto of the Czech New Wave." It's your only adaptation of Bohumil Hrabal's prose, yet in his texts there are the kind of grotesque stylizations, bizarre motifs and ambiguous scenes that seem to be close to your conception of film. Did you have any plans to make another Hrabal adaptation?

I have to admit that one year before I started work on Perličky na dně I got a [Hrabal] script from Václav Nývlt. At that time, I had just finished working as an assistant director on Ján Kadár's film Obchod na korze [The Shop on the Main Street, 1965], and I could start looking for a script for my own film because Kadár supported my idea to work independently. Václav Nývlt, who actually discovered Bohumil Hrabal for the film world, gave me the script of Bambini di Praga [Children of Prague, a 1947 novella by Hrabal]. I didn't know Hrabal then, because his books had not been published yet. When I'd finished reading the script, I thought that Nývlt was teasing me. I didn't understand it at all, so I couldn't film it, and I refused the project. But I think that they wouldn't have let me make this film at that time anyway.

Jaromil Jireš came to me later and handed me Perličky na dně [Hrabal's collection of short stories published in 1963], which I liked a lot. Hrabal also gave me a novel to read that he was just getting ready to publish, called Ostře sledované vlaky [Closely Watched trains, 1965]. I wanted to film it, but Evald Schorm, a founder of our generation who commanded great respect from all of us, told me that he would like to do it. So, I left it to Evald. I didn't hear about the project for about a month, and then suddenly I found out that Jirka Menzel was working on it, which was a little upsetting.

About that time Hrabal told me—maybe he said it to everybody—that my film story for Perličky na dně was the best, and he gave me another novel to read called Obsluhoval jsem anglického krále [I Served the King of England, first published in samizdat in 1974]. I liked it very much and I told Nývlt, who was a dramaturge, that I would like to film it. But at that time, the project wasn't endorsed by the communist censors. Later on, Jirka Menzel started to work on this project and then Karel Kachyňa.

In addition, I was an actor, and I went to the film medium with a goal to create something like a [Jacques] Tati character (to create a Chaplin-like character would have been too high a goal). Hrabal was great for the beginning, but I knew that I wanted to find my own character. Acting was always important to me, directing was just a way to play in films.

Your first feature film Znamení raka (The Sign of Cancer, 1967) is a psychological detective drama. Within the context of the period and the Czech New Wave, it is quite an unusual genre. Why did you decide on a detective story as your first film?

It was very easy. I made four films as an assistant director. The first two I made with Zbyněk Brynych and the next two with Ján Kadár. Brynych brought to my attention a book by Hanka Bělohradská called Poslední večeře [The Last Supper, 1966], which I quickly filmed and named it Znamení raka. Hanka Bělohradská was a nurse. Her book was interesting, not because of the environment of the hospital, but because of the mutual relationships there. It tells about the relationships between communists who were installed in their high positions, doctors who become alcoholics and also senile professors who led the clinic. The murder that happens in the hospital is only a catalyst that unmasks the mutual relationships between the doctors and patients, patients and doctors. I was interested in these relationships more than the murderer.

The film almost finished in catastrophe, because the doctors who were irritated by the film character of an unqualified doctor-communist (played by Ilja Prachař) were against the film, and they almost got it banned. If it hadn't been for [the intervention of] Professor Charvát, a friend of Zdeněk Štěpánek [the lead actor in the film] and also the chief of the clinic where we filmed, the film wouldn't have made it to cinemas. After a discussion with the doctors, Professor Charvát said that he was not happy that the film was made, and he was not happy that the film shows things that—in his opinion—the patients shouldn't know, but he also said that the film was a piece of art, a true piece of art.

So, he was against any kind of intervention. But even this didn't help because there were lots of erotic scenes in the film that were also forbidden at the time. There was a doctor masturbating and a rape, and they cut all this out. In 1968, I was able to film these scenes again in Italy for an Italian producer, but I didn't have the opportunity to do the editing. I have never seen the final version, but I guess that it was done in a very commercial way.

In an interview with Josef Škvorecký, you separated yourself from the New Wave as a movement, but said you incline to certain individuals, such as Jaromil Jireš or Evald Schorm. Can you explain why?

It was because of personal reasons. I wasn't in the group of "New Wave" directors simply because they didn't accept me among them. I was in the same year as Jaromil Jireš, Jirka Menzel, Evald Schorm and Věra Chytilová, but not at FAMU but in the puppetry department [of the theatre faculty of the Academy of Performing Arts (AMU)].

First, I studied at art school in Bratislava, and then, because I didn't pass the tests in acting (the commission told me that there wouldn't be any role for me because of my appearance), I went on to study puppetry. I had already some experience of them from art school. At the puppetry department, I co-operated with Honza Švankmajer who was my schoolmate. We already knew each other from the army where we did some theatrical works for the Semafor theatre group. After the army, I started to work at Semafor, where I directed my first play. But I was still fascinated by film. I got a role as an actor in Zbyněk Brynych's film Každá koruna dobrá [Every Penny Counts, 1961] and Brynych gave me the position of assistant director afterwards. It was my training. Two years with Brynych, two with Kadár.

When Jaromil Jireš came with Perličky na dně and he introduced the project to his peers [at FAMU], he also told them that he knew me, and he thought that I should film one of the stories. All of them, except Evald Schorm, and of course Jaromil Jireš himself, were against it. I was inferior to them. I was a puppet artist, not a film director. Fortunately, there was Ján Kadár, who went to the [Academy's] administration and told them that he would take responsibility for me.

But I got a punch in the stomach anyway. In those days, the best cameraman, Jaroslav Kučera, was filming all the stories. My story was always passed by. But when the shooting was finally due to start, of course, I went to Jaroslav Kučera, but he refused to co-operate with me. So I was the only one [of the directors who contributed to Perličky] who made the film with a different cameraman, Rudolf Milič, who was the cameraman in Ján Kadár's film Obžalovaný [The Accused, 1964]. Jaroslav Kučera later did the camerawork in my film Morgiana [1971].

Were these relationships also the reason why your film, and Ivan Passer's, were taken out of the final version of Perličky and projected separately or was it really because of the amount of material?

No, Perličky really was too long. We got together and Ivan Passer, also a friend of mine, was the first one to say that he would take out his story. Consequently, because my film was the only one that was more then 30 minutes long and had a more complicated story with lots of characters, it was clear that it had to be my film that would be taken from the project. Looking back, I have to say it was fortunate because Perličky didn't have a large audience. Only selected cinemas projected it for a special audience. My film Sběrné surovosti was projected before a conventional commercial German detective story in the cinema, so many more people had a chance to see it.

At the end of the sixties you made your famous films Spalovač mrtvol (The Cremator, 1968), Petrolejové lampy (The Oil Lamps, 1970) and Morgiana.

After the film Znamení raka , I made one more film called Kulhavý ďábel [The Limping Devil, 1969]. I thought that the time had come when I'd finally learned film-making and I wanted to create "my character". Although this limpiing devil wasn't "my character," it was still a character of a devil, which I knew would suit me. So we were working on the screenplay, but the administration said that even though it's about a filthy devil everything filthy has to be cut out. Of course, there were supposed to be lots of erotic scenes.

After that I just didn't want to make the film anymore. But I was an employee of the film studio Barrandov and they told me that everything is set for the shooting and they needed somebody to make the film. So I made the film with an aversion because the film was cut, deplumed from the very beginning. The only person who liked this film most from all of the films I made was my father. But I don't like the film. I know what is supposed to be there, and it just didn't work out.

I made Petrolejové lampy [Oil Lamps] in 1970 when Normalization was starting. We avoided the recent period by using a story from the turn of the 19th and 20th centuries. The administration didn't look on it very favourably. But they still let me make my next film Morgiana [1971]. Morgiana was supposed to be a completely different film than the one you know. It was based on a story by Aleksandr Grin, a [Russian] writer who died of hunger. He became an outcast, and lived in a park where he shot crows with a home-made bow to get something to eat.

The film is about two sisters, one good and one bad, played by one actress, Iva Janžurová. Why's that? Because where the film ends should have been just half-way through. In the middle of the original story, the good sister wakes up and she asks for her sister. But they tell her that she doesn't have one. It should be a schizophrenic story about a person who has a good and also a bad side. The administration couldn't accept that and they got rid of the whole second part of the story, and in addition I had to follow the first part through according to Grin.

I didn't like the film, and the shooting was very arduous too. I took it as an exercise, like when a pianist does his finger excercises. I also had the possibility to try different film tricks, like when actress Iva Janžurová plays opposite herself. So it was really more an excercise for myself than that I would expect it would develop into something interesting. So, after all was said and done, I received the Gold Hugo in Chicago for the film, which was very surprising. The communists told me about this award seven years later, and something was written in a newspaper about it. Within a couple of weeks, somebody had broken into my studio and stolen the Gold Hugo because they thought it was made from real gold.

The schizophrenic, self-contradictory personalities that you present in Morgiana or Spalovač mrtvol (The Cremator, 1968) are also typical for German expressionism or for the films of Alfred Hitchcock. Did you consciously follow these styles or artists?

When I studied at the puppetry department, the film students had projections of various films as a part of their studies at FAMU. Of course, I was very interested in seeing the films, but I wasn't allowed to go there because I studied at the puppetry department. I always went into the room when it was already dark so I could not be seen. But it was tricky because sometimes they switched on the lights when the film was already running and they kicked out people who shouldn't be there. But I managed to see quite a lot of films.

Then, when I became a director, there were projections for directors, set designers, and cameramen where I saw some films from the West. And when they didn't have or they didn't want to show any western film they projected some archive film. So I had seen some of the Hitchcock films, and also some expressionist films in which I was interested. I could also see there some Swedish films, the films of Victor Sjöström or Ingmar Bergman and also Buñuel's films, which were attractive to me. But I didn't try to copy or follow these artists I was just very enthusiastic about them.

Was the international success of the film Spalovač mrtvol, a help for your next work or was it a deadweight in communist Czechoslovakia?

I heard about a book with an interesting title, Spalovač mrtvol, written by Ladislav Fuks. So I read it and I was actually disappointed. But I arranged a meeting with Fuks anyway, and we worked on the script for about two years. During shooting, it became clear that this was a unique chance which wouldn't come again. It was in 1968, and I had absolute liberty in my work. I could film whatever I wanted to. In Spalovač mrtvol, I was fascinated by the humor. I went to various projections of the film in many different countries, from the Netherlands to Naples, and I was keen to see how the reactions of the audience were completely different in every country. In Prague, people were depressed; in Slovakia, they laughed; in the Netherlands, it was a comedy from the beginning to the end; in Italy, the spectators went from the cinema right to the bar because cremation is just impossible, awful and unacceptable in their country.

When I was working on Spalovač I knew that it was the right way, it is my feel for humor, my feel for something that could be called a horror humor, even if I don't take Spalovač as a pure horror film: I think it is more a psychological thriller or psychological horror. So I had two other scripts ready with Fuks. The first was "Příběh policejního rady" [The Story of a Police Councillor], for which I wanted to cast Rudolf Hrušínský [who played the lead role in Spalovač mrtvol] and his son Jan, because there are characters of a father and a son.

The other script based on a Fuks novel was "Myši Natalie Mooshalrové" [The Mice of Natalie Mooshabr, the novel was first published in 1969]. I knew that I would be his director and these were the films I wanted to make. But of course, Spalovač was banned after a couple of weeks or months, and I knew that this wasn't going to work. Later on I read in the newspaper that Spalovač mrtvol was nominated for an Oscar, but it was more deadweight than help. After Spalovač, I was in a bad situation, and I needed to get out of Prague. I got an offer to go to Slovakia to make the television film Sladké hry minulého léta [The Sweet Games of Last Summer, 1969] there.

Compared to Spalovač mrtvol, which was an expressionistic film, this was a poetic impressionistic film and I was very happy to change style, because I didn't want to stick to one genre. Again, I had big problems with the film. I had a lawsuit with Slovak television for two years. But, I received the Grand Prix at Monte Carlo, and also the cameraman [Dodo Šimončič] got the main award for the cinematography. As a prize, I received CHF 10,000 [USD 6000 at today's conversion rates] which was an incredibly large amount of money for me at that time. But I lost it; Slovak television won the case, so it was a very depressing time for me.

After that I filmed Petrolejové lampy and Morgiana. With Morgiana there was another problem because the head dramaturg Ludvík Toman said that it was a sadomasochist film and it had to be banned. Then he also told me that he thought I would make a romantic film, so I tried to explain to him that it is romantic, but he couldn't understand that because he thought that I made it too scary. He couldn't catch that in romanticism the writers also used lots of scary, eerie moments. I was forbidden to make films for the next two years. In the end, the Russians saved me, which was kind of ironic. They saw Morgiana and they were excited that it was based on the novel of a Russian author. So, after two years I could film again. During the two years I could still work for television, but even there I had some problems and I couldn't work there for the next fourteen years.

Did you contemplate about going to the exile after the Russian occupation in August 1968?

It wasn't possible for me to leave that time because I was just finishing the shooting of Spalovač mrtvol. I had to wait for Hrušínský who was hiding somewhere in a factory, and he came back sometime after two months and then we had to shoot the interiors. It was a very euphoric time when I was shooting Spalovač. I had the feeling that the whole Czech nation braved against the Russians. One day it was said that the names of the streets would be changed so the Russians would get confused and the next morning there were no signs on the streets at all. I never thought that this nation could be broken. I also got the offer to go to film Sladké hry minulého léta in Slovakia, so all the events that happened during the next year in 1969, the beginning of Normalization, just passed by me with no real impact.

It was a very difficult filming because there were some production problems and almost all the actors were alcoholics, so I had to be really concentrated to finish the work. The politics was going around me, and when I came back after all the lawsuits with Slovak television it was already too late to leave.

Your films like Kulhavý ďábel or Holky z porcelánu (Porcelain Girls, 1974) are made in the genre of the musical comedy. Do you like this genre?

I have to say that I don't go to musicals. I hate them and what I have seen I can't stand. I don't like this boom in musicals that has happened in the Czech Republic in recent years. I like only four musicals on the stage: Cats, My Fair Lady, West Side Story and Hello, Dolly. Everything else I saw deeply depressed me. One of the biggest disappointments that happened here in the Czech Republic was the theatre version of Starci na chmelu [Elders Go Hop-picking]. I don't like the film either [directed by Ladislav Rychman in 1964]. I took offence to a film in which people call each other comrades, and where a large goulash is served to them.

But I couldn't make films after Morgiana and they told me I could work if I make a film from a working-class environment. I tried to partially satisfy them in the film Holky z porecelánu. It was based on the story Inventura u Světlušek [Inventory at Světlusky] written by Jaromíra Kolárová, who was a sure-footed communist. But she was the kind of communist who experienced the hardest of times: she lost her leg, her brother died of tuberculosis and she came from the lowest and poorest class.

I liked this woman, but when I finished Holky z porcelánu they told me that I presented the workers as whores and they forbid me to co-operate with the writer again. But I found and brought to Prague the young actress Dáša Veškrnová. I liked her a lot and I took a project on account of her called Holka na zabití [A Girl for Killing, 1975], in which she played the main role. Also, it was a time that nothing else could be filmed but comedies; this was a crime comedy. I also had a project called "Automatická holka" ready for her, but after Holka na zabití they forbid me to film it.

Why weren't you allowed to film it?

It was partly still because of Holky z porcelánu, which they didn't like. It was similar to Holka na zabití. The administration was just irrational. They were approving films without the presence of the director. I was in the hall waiting for the sentence. Nobody in there knew anything about films, and they were just waiting for the reaction of somebody important to so they could follow suit. The final verdict for the film came from somebody who coughed and the others just copied him and said if the film was bad or good, socialist or not. A few years later, they let the directors come to these approval projections, and it was woeful. There was an absolute silence during the projection, and when the film ended everybody was waiting for the first reaction of some bigwig, like the coughing or something like that. That was what a film depended on.

In those years mostly political films were made, and I didn't see any solution other than to make fairytales. They offered me Panna a netvor [Beauty and the Beast, 1978], which I wanted to do because I knew I could use horror scenes there. But, also because the film was expensive, they made me to work on two films at the same time, so I was shooting one in the morning and the other in the afternoon. The second one, Deváté srdce [The Ninth Heart, 1978], wasn't a film for children because of some horrific scenes, which the administration didn't like.

It was a hard time. I had to support my family, my wife and son. I got some regular salary even when I wasn't filming, but it was very low. So I had to make a film every year to be taken back into a "second group of directors," the "first group" was only communists. In the worst times, I was asked by the former minister of the interior to make the film Buldoci a třešně (Bulldogs and Cherries, 1981). I cast all the comedians I knew. And this former minister made it possible for us to go filming to the Netherlands, Vienna and Rome. Of course it wasn't easy because there was only about five of us and we didn't have any permission to shoot in these countries, but it was amazing anyway because we saw the Western world and we were filming there. The film turned out the way it did because the script was disastrous, but I couldn't make anything else at that time anyway.

After that Dr [Josef] Nesvadba offered me his novel on which I based my film Upír z Feratu (The Vampire of Ferat, 1981). I again renamed the novel because I wanted to comeback to the classic Nosferatu by creating a car company Ferat in the story. Of course, the script was immediately cut, but it wasn't enough for them, and after the film was finished they also cut out the most drastic scenes. So once again the film that you can see isn't the one I wanted to make. Again it was a disaster with the film. Every film I made had two scripts. One that was confirmed but wasn't shot, and second that was shot but in the second part of filmming the film had to be confirmed again so there were lots of scenes cut out. Even the film Petrolejové lampy isn't the way it should have been because they took out lots of drastic scenes.

The only film that's the way I wanted it is Spalovač mrtvol, except one scene. If you remember, the film ends in the vision of the main character where he becomes a cremator for the Party. (I never mentioned it as the Nazi Party, it was always just "the Party.") Then the occupation came, and we made another ending: Two employees of the crematorium are sitting in a coffee shop in Reprezentační dům, and the Russian occupation tanks are passing behind the windows. The employees are talking about Mr Kopfrkingl, he was such a nice man, what happened to him? The next shot shows the Museum in ruins. A long window reflects sad people's faces right after the blowing up of the Museum and among them Kopfrkingl is back again smiling. We filmed this, and we showed it to the studio director in 1969. But he was against it and took it out. I have no idea where the sequence went; maybe he burned it because he was too scared of the possible consequences.

You are often considered as a horror director. How do you see the horror genre within Czech cinematography?

For me the typical horror film is a chainsaw massacre. And, of course this wasn't possible to do during the socialist era. Here we used another Czech attribute švejkování. I tried to derogate the scenes and use humour, because it largely counter-balances the horror. Humour was also a way to smuggle the film into approbation and projection. So it was very deliberate to combine horror with humour. I think that you can see this best in Spalovač mrtvol. And I also think that horror by itself cannot exist. People need to take a breath during the projection and when there is no humour in the film they find it anyway and they laugh at scenes that the director didn't create as funny.

Your film Straka v hrsti (A Magpie in the Hand, 1983) was put in a "safe" for thirteen years. How did it influence your career?

Straka v hrsti was based on a script written by a forbidden author of those times, Antonín Přidal. We wrote it the way that the whole administration of Barrandov thought that it was supposed to be—a medieval fairytale. The studio director wanted to give me 20 thousand million crowns because he thought that when it is medieval it has to be expensive, because of all the decoration and costumes, but I asked him only for four million to create it my way. So they let me do whatever I wanted, they didn't control me, and all of us knew that it would be an enormous disappointment when they saw it.

Because we were worried about them cutting out shots, we figured out a system of using long shots. But we didn't foresee one thing: they wouldn't just be able to cut scenes or shots out, but they could ban the whole film. I had never seen such a horror in the eyes of the administration when they saw the projection of the unedited film, because they had been expecting a fairytale. Instead of a fairytale they saw a stylized, unintelligible film with naked women and with the music of a hated rock group, Pražský výběr. The film was banned.

Fortunately, I convinced the studio director that the film should at least complete post-production. But, we had only a weekend to do it, and it wasn't done the right way and unfortunately it stayed like that. Because the film was "in a safe" for the next 13 years, it got really old. In the second half of the eighties, it was a very ferocious film. From all my films, time hurt this film the most. The film was the last straw for me, and I decided to leave the country. After the film Straka v hrsti it was immediately forbidden to me to make any other films. But at least I got an offer to make a film in Slovakia, it was just a stupid comedy called Sladké starosti [Sweet Cares, 1984] that surprisingly became one of the most famous Slovak comedies.

Even though you say you had been forbidden to film, you made another film called Zastihla mě noc [Night Caught up with Me, 1986], set in a concentration camp.

Yes, I was browsing in Film a doba [a leading Czech film journal] and there was a story by Jaromíra Kolárová, the same lady who wrote Holky z porcelánu and with whom I was forbidden to work. And I saw one word, Ravensbrück. So I read the story. Ravensbrück was a concentration camp where I was put when I was ten. So I went to the director of Barrandov and I told him I want to film this story. He thought I was crazy because I was forbidden to film. Then he said that this story had already been planned to be filmed with a large budget and also that the directors are already chosen. They offered it to [Jaroslav] Balík and Jaromil Jireš.

I went to see Jaromil and I told him that I had to make this film. I was in Ravensbrück, and I wanted to make a film about it. It wasn't important to me that the main character was a real deputy, a communist—Jožka Jabůrková. I wanted to make a film the way I experienced the atmosphere in the concentration camp. I had been trying to make a film about a concentration camp as black humour for 20 years and everybody was horrified of mixing the suffering and terror of the Holocaust with humor. I tried it with Italian and American producers, but it was never approved. Later, Roberto Benigni in his film La vita è bella [Life is Beautiful, 1997] came up with a completely different humor than I wanted for my film, but it was still a film from a concentration camp with humor.

Jaromil Jireš immediately gave it up for me. Then I went to see Balík but he wanted to read the script first, but fortunately he didn't like it, so I could make this film. I completely rewrote it and filmed it the way I saw the camp. I decided to do it about Kafka's girlfriend, Milena Jesenská. I came to know from the prisoners from the concentration camp that what was attributed as happening to Jabůrková in fact happened to Jesenská, who was against communism (in the beginning she was a communist but then she visited the Soviet Union and she found out that it was a load of humbug).

So I made the film about Jesenská, and not Jabůrková, which the administration didn't know. The film was surprisingly well-received by the audience even in the West, because the intellectual West was leftist. Even the studio director clapped me on my back and told me: "So finally you turned out well, and now you can do big films. Your next film will be 'Charles the Fourth.'" And I thought he could go to hell, because I had everything ready to leave for Germany. I'd met Terezka, my second wife, and I'd told her I wanted to leave. I had to finish a co-production film Galoše šťastia [The Magic Galoshes, 1986], in which Terezka played one of the main roles. I also filmed a TV serial Gagman [1987] because I needed money. I didn't know how it would be in Germany, but fortunately right on the second day after my moving there I started to work on a film. It was the end of an epoch in Czechoslovakia. I was in Germany for twelve years and then I came back to the Czech Republic.

You mentioned that some scenes that you shot in the film Zastihla mě noc (1986) appeared in Steven Spielberg's film Schindler's List (1993).

When I was in the concentration camp I experienced one scene. The first day I came into the concentration camp they undressed us and sent us into the showers. There were only a few children and the rest were men who started a terrible panic. At that time, it was already known what the showers meant. I was there looking at the panic-stricken adults and I knew there was no gas in the tubes because there were glass windows in the room. It would be easy to break them and let the gas out. So I knew it couldn't be a gas chamber. After a while, water started to come out from the tubes, and all the men were screaming that it is just water and not gas.

This scene you know from [Steven] Spielberg. But ten years before him, I shot this scene with women in the film Zastihla mě noc. Spielberg copied the scene shot by shot from me. Also, the scene in Spielberg's film doesn't make any sense. I had two main characters in the showers, but in Schindler's List [1993] this is just an unrelated episode. I read the novel Schindler's List, and there is no such a scene. I asked for the script and there is also no scene like that there. I met an American lawyer and I sent him my scene and Spielberg's scene on videotape. He responded to me with a question: Why did I send him one scene from Schindler's List twice? When I explained to him the situation he told me that I will win the lawsuit for sure, but I would have to put into it a hundred or two hundred dollars. I would get the money back, but I would have to have it in the beginning. So I had to leave it. Spielberg is well-known for this kind of stealing. He had lawsuits with almost every film, and I just didn't know about it.

I think that the film Zastihla mě noc is my greatest horror. It is a real horror. There is no blood, but it is unwatchable for people with weak nerves. It is the atmosphere I experienced. There are two directors who experienced and filmed Auschwitz. One is Wanda Jakubowska and the other one is me. I wanted to make a black comedy from the concentration camp from the point of view of a ten-year-old boy, but nobody wanted to produce it. The only country who wanted to do this project, but didn't have the money, was Israel. We went to Israel to meet the "boys" I was with in Ravensbrück. Terezka was completely horrified because we were telling stories from the concentration camp from morning till evening, and we laughed all the time. One of the worst times of my life was twenty-two months in the [Czechoslovak] army. It was horrible. It was in the fifties, and it was really awful, but when I talk about it the listeners will laugh.

All of the comic, absurd stories drown the bad times. For example, I was in a kind of subsidiary concentration camp with 5000 men and about 80 children. Right beside us was a large concentration camp for 80,000 women. In our camp there were about 20 Catholic priests as well. And the stupid Pope sent out communion wine for all the priests on Sunday. The Pope had no idea what was going on there. So I watched 20 famished priests on the appellplatz, each of them receiving two litres of wine, and they had to drink it on command. In a couple minutes there were 20 completely drunk Catholic priests on the appellplatz , which was for us children really great fun. So there were these absurd stories that I will not film any more.

Your latest television film Experiment is a part of the horror series Černí andělé (The Black Angels, 2001). It seems to be more than a horror parody of this genre.

The serial Černí andělé includes different films made in different genres by various Czech directors. And when you say that it is more of a parody of the horror genre, I can see what you're getting at, because here [in the Czech Republic] the horror tradition is lost, a tradition that never really existed here in its pure form. But the reason that I wanted to do this film was to test my daughter. She played in six films I made in Germany, and she was very good, so I wanted to give her a hard task to do.

During the time I have been here in the Czech Republic, I've directed five plays. Lately, I prefer the comedy genre because I want to amuse people. I don't feel like doing dramas right now. Maybe if I find a good horror script, a real horror, then I would like to make it. But all of Europe lacks scriptwriters. I think that the only country that has lots of good scripts to choose from is America, even though they probably don't choose the best ones there. There are possibly good scriptwriters in England, too.

But what is a real horror and what is not is so vague in these times that I don't feel I could talk about it.

Your most recent feature film Pasáž (Passage, 1996) is based on the same concept as Jan Švankmajer's film Lekce Faust (Faust, 1994). The main character finds a mysterious building, he walks through its strange labyrinth and he ends up being hit by a car when he tries to escape. Is it an accidental similarity or is it a willful reference?

Jan Švankmajer is my old friend and schoolmate. We studied together, we were in the army together, and we also worked in Semafor after the army. We are born on the same day, month and year. All his films I saw, in two of them I played, but I never saw Lekce Faust. We have similar thinking we did some plays together. I helped him in his first films; he helped me with my films. He did the set design for Deváté srdce, and his wife did the subtitles. We are connected in some way. So it was just an accidental similarity.

But Pasáž was a real disappointment. No other film was such a failure for me. It began when a Czech producer called Karel Dirka gave me this novel [written by Karel Pecka and first published in 1976] in Germany. I liked it, even though it was political, which the film isn't. But, there was a problem with the script. The producer wanted somebody who lived in Western Europe with a different point of view. So a German scriptwriter wrote it, and it was bad. I told the producer that it had to be somebody who lives in Western Europe, but who is also Czech because it is a Czech theme. So Lubor Dohnal worked on it for about a year. But, he didn't do it well either. So we'd already lost already a year and a half, and then we took it to a Czech author and it still wasn't right. The producer lost two years and he gave it up.

After that, I met a French producer for whom I made two films about [police inspector] Maigret. And the producer said that there is a great novel that I should read, Pasáž. I said no thanks, I vomited already, but finally he made me work on it, and we tried a French scriptwriter. We worked on it for another year, but it made no sense. I took it as a typical Kafka story, that is deeply connected to Czech culture. So I brought the French scriptwriter to Prague, and I showed him the arcades, but it still didn't work. After three years spent on looking for the right scriptwriter, I told the producer that I would try it myself. I had never written anything by myself before. I had always co-operated with authors. But I rewrote the French base.

Pasáž was the second most important film to me after Spalovač mrtvol. In the Czech Republic, the reviews were very bad. The film was in cinemas only about a week because we had a bad distributor. But, I was at eleven film festivals (the film was at many more, but I was at eleven) from Palm Springs to Toronto, and it had great reviews where they said that "Bergman and Fellini shake hands," or that "it is the best Kafka-style film in the history of cinematography." Thanks to this film I had lots of offers to make films in the West. In France, it was a great success; only here was it a catastrophe. The casting was also difficult, because I wanted to do it with Czech actors, but I couldn't find the right ones, and then I decided on Polish actors, which I was criticised for. The film was successful outside the Czech Republic. In Paris and Lithuania, they held retrospectives of my films because of Pasáž. I don't know, maybe it came at the wrong time, but since then I have not filmed.

Do you have a new project?

I work for theatre, I made the television film Experiment and now I am going to work on seven parts of the television serial Černí baroni (The Black Barons). It has already been made as a film, but these stories don't have anything in common with it. In addition, there will be great casting. All the stars will appear in this project. When I read the book again, I realized that the time came again when is necessary to show the fifties and the communist stupidity that dominated those times.

















Frans Zwartjes


Birds

Visual training

Sorbet 3, (frans zwartjes)


Behind your walls, (frans zwartjes)




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

cindy sherman
















By turning the camera on herself, Cindy Sherman has built a name as one of the most respected photographers of the late twentieth century. Although, the majority of her photographs are pictures of her, however, these photographs are most definitely not self-portraits. Rather, Sherman uses herself as a vehicle for commentary on a variety of issues of the modern world: the role of the woman, the role of the artist and many more. It is through these ambiguous and eclectic photographs that Sherman has developed a distinct signature style. Through a number of different series of works, Sherman has raised challenging and important questions about the role and representation of women in society, the media and the nature of the creation of art.

Sherman's life began in 1954, in Glen Ridge, New Jersey, a suburb of New York City. Her family having moved shortly after her birth, Sherman grew up as the youngest of five children in the town of Huntington, Long Island. Unlike some budding artists, Sherman was not particularly involved in the arts as a young person. Sherman's parents were not involved in the arts; her father made a living as an engineer and her mother worked as a reading teacher. Born relatively late in her parents' lives, Sherman's father was retired by the time she was in fifth grade. Sherman has said that, ""It wasn't until college that I had any concept of what was going on in the art world. My idea of being an artist as a kid was a courtroom artist or one of those boardwalk artists who do caricatures. My parents had a book of, like, the one hundred one beautiful paintings, which included Dali and Picasso among the most recent artists." Despite her parents lack of artistic interest, they were supportive of her choice to enter art school after finishing high school, though, according to Sherman, her mother did caution her to "take a few teaching courses just in case." Thus, Sherman's exploration of art began at the State University College at Buffalo.

Sherman's career at Buffalo began much differently then it ended. As a freshman, Sherman set out to study painting until one day, when she realized that she had enough. Frustrated with the limitations of painting and feeling like she had done all that she could, she gave it up. Sherman has said that she felt that " . . .there was nothing more to say [through painting]. I was meticulously copying other art and then I realized I could just use a camera and put my time into an idea instead." And this is explicitly what she did. In retrospect, Sherman has expressed that she never could have succeeded as a painter, stating that she is unable to react to painting in anything more than a visceral way. Lacking the critical connection needing to proceed with painting, Sherman turned to photography, which she studied for the remainder of her time at Buffalo. During this time, she met a person who was to become very important in her life: fellow artist Robert Longo. Together with Longo and fellow student Charles Clough, Sherman formed Hallwalls, an independent artists' space where she and fellow artists exhibited.

After Sherman's 1976 graduation, she decided to move to New York City to embark upon her career in art. Taking a loft on Fulton Street in lower Manhattan, Sherman began taking photographs of herself. These photographs would come to be known as the Untitled Film Stills , perhaps the most well known and recognizable work of Sherman's career thus far. In these photographs, begun in 1977, Sherman places herself in the roles of B-movie actresses. Her photographs show her dressed up in wigs, hats, dresses, clothes unlike her own, playing the roles of characters. While many may mistake these photographs for self-portraits, these photographs only play with elements of self-portraiture and are really something quite different. In each of these photographs, Sherman plays a type -- not an actual person, but a self-fabricated fictional one. There is the archetypal housewife, the prostitute, the woman in distress, the woman in tears, the dancer, the actress, and the malleable, chameleon-like Sherman plays all of these characters.

For a work of art to be considered a portrait, the artist must have intent to portray a specific, actual person. This can be communicated through such techniques as naming a specific person in the title of the work or creating an image in which the physical likeness leads to an emotional individuality unique to a specific person. While these criteria are not the only ways of connoting a portrait, they are just two examples of how Sherman carefully communicates to the viewer that these works are not meant to depict Cindy Sherman the person. By titling each of the photographs "Untitled", as well as numbering them, Sherman depersonalizes the images.

There are also very few clues as to Sherman's personality in the photographs - each one is so unique and ambiguous that the viewer is left with more confusion than clarity over Sherman's true nature. Sherman completed the project three years later, in 1980, when she "ran out of clichés" with which to work. This series gave Sherman much publicity and critical acclaim; she had her first solo show at the nonprofit space, the Kitchen, in New York City. In 1980 Sherman also created a series of what she called "Rear-Screen Projections" in which, similarly to the Film Stills, Sherman dressed up and paraded against a projected slide background.

In 1981 Sherman was commissioned by the respected magazine Artforum to do a "centerfold" for one of their upcoming issues. Sherman proceeded to submit a series of images with a cohesive aesthetic look: the camera was placed above Sherman, who was often crouched on the ground or made to look like she was in a state of reverie. This series, as well as an additional series of Sherman in a pink robe, was rejected by Artforum 's editor, Ingrid Sischy, who claimed that these photographs "might be misunderstood."

Sherman went on to change her style almost entirely in what are often referred to as the Disasters and Fairy Tales series. For the first time in her public career, Sherman was not the model in all of the images. Shot from 1985 until 1989, these images are far more grotesque than Sherman's earlier work. Often intentionally dressing to look scary and deformed, Sherman sets herself in strange, indefinable settings which often feature oddly colored lighting in shades of blue, green and red. At times, Sherman employs dolls parts or prosthetic body parts to substitute for her own and many a scene is strewn with vomit, mold and other vile substances. Sherman's intent is to explore the disgusting, yet these are things that she admittedly can find beauty in.

Sherman's second most known body of work came some time after the Film Stills had already been well received, around 1988-1990. In the History Portraits Sherman again uses herself as model, though this time she casts herself in roles from archetypally famous paintings. While very few specific paintings are actually referenced, one still feels a familiarity of form between Sherman's work and works by great masters. Using prosthetic body parts to augment her own body, Sherman recreates great pieces of art and thus manipulates her role as a contemporary artist working in the twentieth-century. Sherman lived abroad during this time in her life, and even though museums would appear to be the source of inspiration for this series, she is not a fan of museums: "Even when I was doing those history pictures, I was living in Rome but never went to the churches and museums there. I worked out of books, with reproductions. It's an aspect of photograph I appreciate, conceptually: the idea that images can be reproduced and seen anytime, anywhere, by anyone."

In 1992 Sherman embarked on a series of photographs now referred to as "Sex Pictures." For the first time, Sherman is entirely absent from these photographs. Instead, she again uses dolls and prosthetic body parts, this time posed in highly sexual poses. Prosthetic genitalia - both male and female - are used often and photographed in extreme close-up. Photographed exclusively in color, these photographs are meant to shock. Sherman continued to work on these photographs for some time and continued to experiment with the use of dolls and other replacements for what had previously been herself.

Sherman's life and work has been populated by more than just conceptual photography. She has been married to video artist Michel Auder for over 16 years and has found time in her busy career to add work in motion pictures. In 1997, Sherman's directorial debut, Office Killer, starring Jeanne Tripplehorn, was released in theatres. A self-proclaimed lover of horror films, Sherman draws on the characteristics of this genre as well as the visual motifs established as a still photographer. Sherman also made an appearance in front of the camera, making a cameo playing herself in John Waters' 1998 comedy Pecker .

Because Sherman achieved international success at a relatively young age, her work has had a considerable maturation in value over the past decade. In 1999 the average selling price for one of her photographs was $20,000 to $50,000, a hefty sum for a female photographer. Even more ground-breaking was a 1999 Christie's auction in which one of the photographs from Film Stills sold for a reported $190,000. This bid was perhaps inspired by the Museum of Modern Art's lead: in 1996, they purchased a complete set from Film Stills for one million dollars. These prices are indicative of Sherman's huge level of success, both critically and financially. Sherman's popularity continues to grow around the world, as she has exhibited countries including Germany, Japan, France.

Recently, Sherman has returned to using herself as model. At a recent show at her New York gallery, Metro Pictures, Sherman displayed a series of portrait-like images of herself in the guise of women from California. These women are again simply types - The Personal Trainer, The Ex-Realtor, The Divorcee, etc. Sherman further manipulates the notion of portraiture through the use of conventional portrait signs including the setting of the figure against a neutral background. Unlike some of her early photographs, these are more straightforward images of created characters, not narrative fragments. Sherman continues these projects in New York City, where she currently lives and works.








http://www.cindysherman.com/


Jean Cocteau













“Preamble (A Rough Draft For An Ars Poetica)” - Jean Cocteau

Let’s get our dreams unstuck

The grain of rye
free from the prattle of grass
et loin de arbres orateurs

I

plant

it

It will sprout


But forget about
the rustic festivities

For the explosive word
falls harmlessly
eternal through
the compact generations

and except for you

nothing
denotates

its sweet-scented dynamite

Greetings
I discard eloquence
the empty sail
and the swollen sail
which cause the ship
to lose her course

My ink nicks
and there

and there

and there

and
there

sleeps
deep poetry

The mirror-paneled wardrobe
washing down ice-floes
the little eskimo girl

dreaming
in a heap
of moist negroes
her nose was
flattened
against the window-pane
of dreary Christmases

A white bear
adorned with chromatic moire

dries himself in the midnight sun

Liners

The huge luxury item

Slowly founders
all its lights aglow

and so
sinks the evening-dress ball
into the thousand mirrors
of the palace hotel

And now
it is I

the thin Columbus of phenomena
alone
in the front
of a mirror-paneled wardrobe
full of linen
and locking with a key

The obstinate miner
of the void
exploits
his fertile mine

the potential in the rough
glitters there
mingling with its white rock

Oh
princess of the mad sleep
listen to my horn
and my pack of hounds

I deliver you
from the forest
where we came upon the spell

Here we are
by the pen
one with the other
wedded
on the page

Isles sobs of Ariadne

Ariadnes
dragging along
Aridnes seals

for I betray you my fair stanzas
to
run and awaken
elsewhere

I plan no architecture

Simply
deaf
like you Beethoven

blind
like you
Homer
numberless old man

born everywhere

I elaborate
in the prairies of inner
silence

and the work of the mission
and the poem of the work
and the stanza of the poem
and the group of the stanza
and the words of the group
and the letters of the word
and the least
loop of the letters

it’s your foot
of attentive satin
that I place in position
pink
tightrope walker
sucked up by the void

to the left to the right
the god gives a shake
and I walk
towards the other side
with infinite precaut

~







http://www.jeancocteau.net/index_en.php

Antonin Artaud

The Reinvention Of The Human Face
by Donald Gardner

'The human face

is an empty power, a 

field of death ... 

... after countless thousands of years 

that the human face has spoken 

and breathed 

one still has the impression 

that it hasn't even begun to 

say what it is and what it knows.'

Antonin Artaud, from a text to introduce an exhibition of his portraits and drawings, Galerie Pierre, July 1947.


i
It is difficult to say anything unique or original about Antonin Artaud who, after his death, first in the sixties and now again two decades later, has become such a celebrity that everyone seems obliged to have an opinion of him. That is why I found the intention of this series of talks attractive: the idea of one winter talking about another in the form of a more or less personal report inspired by admiration or love. 
 And it remains attractive, although I must say that I don't think it can so easily be reduced to a case of me, Donald Gardner, actor and poet, talking about Antonin Artaud, also actor and poet, not to mention sufferer, path-breaker and reinventor of the human face, who died when I was 9, a time of my life when I had to endure deliriums and sleepwalkings in the cold dormitory of my English boarding school. From the school windows on a clear day you could see the French coast, so that I am tempted to fantasize that some vibrations of poor Artaud did cross the Channel and plant themselves in my forebrain the day he died. March 4, 1948 - of cancer of the rectum, an organ that figured centrally in his work. I can claim that, a couple of years later, also in bed in that same school, I heard the explosion of one of the first nuclear bombs on Bikini Atoll and that the windows shook from this event the other side of the world, a kind of experience, the verity of which I would however be at a loss to know how to prove, that was in some way similar to the one that Artaud described in his great text on Van Gogh, whose neck they or their fathers so well wrung when he was alive.
'Concerning Van Gogh. magic and spells, all the people who have paraded before the exhibition of his works at the Orangerie for the last two months are they really sure to remember all they did and everything that happened to them every night of the months of February, March, April and May 1956? Could there not have been one particular night when the atmosphere and the streets became liquid, gelatinous, unstable. and when the light of the stars and the celestial vault disappeared? 
 And Van Gogh was not there, he who painted the Arles Café. But I was at Rodez, that is to say, still on earth, while all the inhabitants of Paris must have felt, all one night, very close to leaving it. 
 And was this not because they had participated in unison in certain generalized dirty tricks, when the consciousness of Parisians left its normal level for an hour or two and proceeded to another one, one of those mass unfurlings of hatred dirty tricks, or two and proceeded to another one, one of those mass unfurlings of hatred which I have witnessed so many times during my nine years of internment. 
 Now hatred is forgotten like the nocturnal expurgations that follow, and the same ones who so many times bared their swinish souls to the whole world now file past 
 But was it not one of those evenings I have been talking about, that an enormous white stone fell on the Boulevard de la Madeleine at the corner of the Rue des Mathurins. as if shot from a recent volcanic eruption of the volcano Popocatepetl?'1
This kind of personal approach, however, too easily degenerates into sentimentality or an anecdotal mode, or even in the case of the great, despised dead into necrophilia. (Try seeing necrophilia from the point of view of the corpse!) 
 Moreover Artaud himself, above all towards the end of his life, was only interested in hacking out the territory of the impersonal. Fallen star as he was, the magnetisms that fascinated him were not those of sentimental liaisons, but rather more universal attractions. Increasingly as his work matured you can see in it an almost scientific preoccupation with matters that are not normally considered reducible to this kind of investigation. Even his obsession with himself, so striking right from the beginning of his career, that he reveals in his correspondence with the critic and editor Jacques Rivière in which he tries to describe the deficiency of his thought process cannot be labelled as subjectivity or narcissism, but was rather prompted by a sense of the uniqueness and, at the same time, typicality of this fissure in consciousness.2 
 I should mention at this point that there is a continuity and development in Artaud's work right up to those magnificent, often fragmentary, last poems and texts that, if read in a certain spirit, can send shivers of recognition down one's spine . What makes him unique to my mind is his genius not just in wresting something from disaster but in actually turning it inside out and making of it the very substance of his work as though disaster and nothing less was a sort of touchstone for reality and truth in a work. It needs to be stressed that his work did not degenerate as a result of his clinical madness. Rather, like no other artist, he succeeded in incorporating madness into his work in a way that gave it a gestalt and coherence. In the end what we have of him is not so much a personality, however distinguished, but something like a tattered flag, blowing in the wind, unforgettable, marking off a certain territory of mind. In this sense, by the creation of a kind of impersonal spleandour in which life and work were inseparable, he may be said to have achieved what he set out to do and conquered even death. Or as the French director, Roger Blin, said of him so beautifully: 'I know Antonin Artaud only through his trajectory in me which is endless.'3 
 The problem, then, for an artist or writer who is influenced by Artaud is precisely that of stopping short of identification. The didactic and passionate nature of his thought would seem to draw the reader into it like a vortex. Yet Artaud's whole project was the recreation of himself as an inviolable individual: the restructuring of his own identity by way of a drastic confrontation with the void that terrified a and magnetized him at the same time. With his final insistence on the body as the bedrock of experience, Artaud might serve as an antidote to guru-ism. Typical of of our age, riddled through and through with anxiety as it is, where the motor power of the human imagination seems to pulse like a heart that sometimes misses a beat, is the tendency to form cults or follow leaders It is not surprising, then, that young artists have tended to fetishize or make a cult of Artaud and his work, above all of his madness. 
 Anaïs Nin, in her diaries, was the first to draw attention to this; her criticism of the Californian beats was just that, that they loved his madness, rather than 
understanding him as an artist.4 
 I think myself that this fetishizing of his madness is precisely an avoidance of really looking at it, at the reality of it and its integral place in Artaud's works, born as they were out of an immensity of suffering, both mental and physical. 
 The academic or university-based critic has the opposite problem. (For many recent writers, academic criticism itself presents a problem, as if the possibilities for a writer with all their variety and intricacy have been mapped out before s/he ever begins to put a word on paper. One of the major areas of freedom is in this way excluded for the modern writer: the field of artistic innocence. One is reminded of those children growing up in the city who have never seen a cow! Without this possibility of innocence it is questionable how any creative renewal can occur. But maybe that is precisely the point of academic criticism!) 
 In any case, imagine you are such a critic and that you are sitting at your desk writing, and that you steal a glance in the mirror and see instead of your own familiar form that you have developed a hairy forearm like a baboon, and/or that instead of your much loved and trusty countenance you have the head of a gryphon or a cheetah! What then will you write? Things aren't always what they seem. 
 What I am trying to find a way of saying is that the presumption of objectivity inherent in academic criticism is inadequate to dealing with a figure such as Artaud. Although his collected works have been published by Gallimard in, nota bene, 19 volumes thus guaranteeing him an honourable place in French literature, Artaud himself very clearly in text after text placed himself outside that bookish tradition. In his approach to language he gave the spoken word a crucial primacy over the written. His whole career, moreover, resists classification. 
 How can he be described? As poet or as actor? As occultist or as polemicist against all forms of mysticism? As theatre director or as philosopher or as a theoretician of aesthetics? The concept of the objective point of view splinters when confronted with the protean variety of his work. With his syncretic energy, Artaud represents a new kind of cultural figure, a fact that explains why he continues to remain not only attractive but also profoundly disturbing decades after his death. 
 This is finally what I want to make the subject of this paper. To explain just why Artaud was so fascinating for the generation of cultural explosion of the late sixties, and why I think he remains relevant and timely still, now nearly 20 years after the first publication of the City Lights Artaud Anthology, despite all attempts to tidy up after the movement of that time, and despite that other more subtle disclaimer that an his ideas have now been worked out in practice on the stages of the west and that he can now be safely confined once more to that category called history, a dead category in other words.
ii
I want to take a good look at this very common assumption of critics and others that have just mentioned, that Artaud's theoretical programme has now been so thoroughly put into practice on the stages of the west that we might as well all go back to our quiet homes in Hamsterdam, city of a diligent and industrious folk, where apparently 6% of job openings come in the sector called Art, and where, significantly, the profits that accrue go mainly to the Horeca industry, a fact that gives a new turn to the old truth that without food there can be no art. How marvellously we are screened here from war, famines and plagues. Every evening this sense of a blessed dispensation is confirmed in us by the sight on t.v. of these same calamities occurring somewhere else, a sight which paradoxically because it is so appalling feels distant enough from our reality to serve like nothing else to guarantee us a good night's rest. It really is true that we live here in the best of all possible worlds; and even though we do have the odd complaint or two, the chances are that they will only be minor ones, and that there will be agencies, subdivisions of the sociale dienst or the huisvesting, or buro's van rechtshulp, and so on, to enable us to redress them. That this recognition arouses in us no deep surge of feeling, no abnormal display of local patriotism if we happen to be a Hamsterdammer, no effusion of gratitude if we are one of those fortunate foreigners who have swum to enable us to redress them. That this recognition arouses in us no deep surge of feeling, no abnormal display of local patriotism if we happen to be a Hamsterdarmner, no effusion of gratitude if we are one of those fortunate foreigners who have swum to these shores, but at most only the thin smile of self-satisfaction, should hardly surprise us. The cat has got his cream and, what's more, he may drink it up without having to look over his shoulder in case another cat steals it from him. 
 Of course egotism and greed continue to flourish in their socially accepted forms. Somehow a cat will glance anxiously round, just in case. And the smile turns out to be little more than a mask hiding who knows what depths and convulsions of anxiety. It is as though having succeeded in quarantining ourselves away from all wars and plagues, they somehow continue to exist in another more shadowy form, as buried mental states continually threatening to erupt. In this sense Artaud, who described himself as 'the man who has best charted his inmost self, his most imperceptible slitherings', may still be of interest to us. 
 It goes without saying that there have been directors and actors who have been inspired by Artaud's work over the past 40 years. There were even a long time ago, in the sixties, one or two productions that questioned the accepted order of things in such a way to create a furore. I remember myself the Living Theatre's Frankenstein which really did have an Artaudian combination of wildness and rigour, while at the same time being so clearly the creation of the glint in Julian Beck's eye, bearing the imprint of his and Judith Malina's crusading passion. I think also of the production of the Constant Prince directed by Jerzy Grotowski that I saw in London, where the audience had to witness this spectacle of mysticism and sexual cruelty from narrow pew-like benches with a wooden board in front of them just high enough for us to lean our chins on, forcing us to the recognition that voyeurism is also an act of participation and that brothel and church are sister forms. 
 It is, simply stated, impossible to imagine the modern theatre without Artaud. From the French directors of the fifties who knew him personally, down to Gerardjan Reijnders' elegant exposé of the forces of unreason, in the Carré Theatre in the Bacchanten, it is hard to think of a director of any stature who has not directly or obliquely been influenced by Artaud's ideas. Yet we have to admit that in this flurry of total theatre that our generation has witnessed something usually seems to be missing, and it is always, predictably, just that element that makes a work confrontational or truly disturbing. 
 For one thing, Artaud's texts bristle with ideas, but they do not provide us with a method. There is no school of acting that derives from his name. Maybe it is even an evasion of the issue to discuss whether his influence on modern theatre has run its course: a concentration on symptoms instead of focusing on what our age actually demands. In a way, the discussion of influences is beside the point. What Artaud did was to introduce certain new criteria, not so much for aesthetic form, but, more disturbingly, for what a work of art is. All his work, not just The theatre and its double. but also the later texts and poems prowl round and round the whole question of artistic sincerity and of what truth is in a work. His struggle was with principles rather than with forms, and there are enough hints in his writings that suggest that he was seeking to go beyond the bounds of art. His criticism of the ballets russes, that splendid though the spectacle was, it remained within the bounds of art, this same criticism can be made of the theatre of Peter Brook or Gerardjan Reijnders. The visionary energy drains away in the domain where the work is presented, that of the cultural élite. The same can be said of the scale of this kind of work. Artaud was certainly not lacking in ambition, but his practical experience was always small-scale, in the experimental theatres of his time. 
 'One runs risks', he wrote, 'but I consider that in present-day conditions they are worth running. I do not believe we have succeeded in reanimating the world we live in and I also do not believe it worth hanging on to. But I propose something to get us out of the slump, instead of continuing to moan about it, about the boredom, dullness and stupidity of everything.'5 
 In practice, however, Artaud did not so much provide solutions as raise certain questions. Somehow it is this incompleteness, this lack-of-having-been-worked-out that means that his work still makes demands on us. Moreover his vision was of a work of such incandescence that the audience would, as it were, be alchemically transformed by it. Which of us has not asked that question and has realized how difficult it is to answer: which work of art has changed our lives? Not so much that the works that come to mind are incomplete or flawed but rather that at a certain crucial point they fail to deliver the decisive blows, or that they retreat into a merely formal excellence, or, to use a phrase of Cocteau's, they do not make the effort to know 'up to what point they could push further'. What, however, is striking is that this is a question that we have come to ask, and that in our age this is somewhere the demand that we have come to make of a work of art. Artaud's genius for me, and the reason why his influence is not yet played out, so that he transcends artistic and cultural fashions, consists in the courage with which he returned again and again to this thematic of the transformation of life. 
 The theatre that claims to derive from Artaud has, by and large, stopped short of this extremism. It has rarely been motivated by this abrasive spirit of criticism which is basic energizing feature of all his work. As a result it has often done exactly what he denounced and concentrated only on the formal aspects of what now carries the jargon term 'total theatre'. Theatregoers will all be familiar with certain 'productions' where a fanfare of portentousness will be sounded every time the interest flags, in order to herald a supposedly deep metaphysical theme, that director and actors have sweated like demons to uncover. Artaud on the contrary, addressed himself to life first. It was in relation to the general collapse that he saw in social values and norms, that he called for a change in the theatre. He found the theatre around him backward. irrelevant and academic, out of touch with what was going on in society. In the equation life/theatre, life was for him the first term; but the chemical element, if you like, the catalyst for change, was to come from the theatre. This is what so clearly distinguishes him from his contemporaries who called for a political revolution. To quote from his text on Theatre and science, which is a late work, after his time in the asylums:

'And no political or moral revolution will be 

possible 

so long as man continues to be magnetically held down - 

even in his most elementary and simple organic and nervous reactions - 

by the sordid influence 

of all the questionable centers of the Initiates, 

who, sitting tight in the warmth of the electric blankets 
 o
of their duality schism 

laugh at revolutions as well as wars, 

certain that the anatomic order on which the 

existence as well as the duration of actual society is based 

will no longer know how to be changed.'6

And yet what he was calling for was revolution, no more no less. And he saw theatre as the carrier par excellence of this revolution. There was a two-edged weapon. On the one hand it had the simple power to embody dreams. On the other, this power serves to provoke in the public a divine discontent and thus the very existence of theatre secretes a criticism of life as it is currently lived. In his view theatre could only work so to intensify people's longing that life as it is lived would be revealed as intolerable and the conditions would be ready for the generation of a new 'risen state of body'. 
 Put this way, his vision may sound like the ravings of a naive innocent or, indeed, a madman. However, our inability to conceive of a work of art as being able possess such power may only be an indication of how deeply the process of alienation has worked itself into the body of our culture. If we compare his time with ours, the beleaguered but lively, quarrelsome avant-garde of the early thirties, existing in a context of conspicuous danger, a world dominated by slump and the rise of fascism, with ours, the mid-eighties, where the avant- garde h as become institutionalized, the domain of a specialized élite, a situation which finds its parallel in a kind of deep freeze in the social body, where cold war and the threat of total destruction numb our brains and cauterize the life of our feelings, making the idea of radical change almost unthinkable, we may begin to understand why the kernel of Artaud's thought has become so inaccessible. Even his fame seals him off from us. 
 We may even conclude that his project belongs to the realm of beautiful utopias that cannot be fulfilled. We might abandon all dreams of greatness and content ourselves with 'dallying with forms'. 
 Alternatively we might remind ourselves of the figure of the Viceroy of Cagliari, Saint Rémy's in Artaud's essay on The theatre and the plague, that magnetic, despotic, apparently arbitrary figure, who foresaw in a dream that the ship, the Grand Saint-Antoine, was infested with the plague and backed by the threat of cannon fire drove it away from the port of Cagliari. The captain is a thinly disguised double for Artaud - a characteristic expression of anarchism and despotism - and his hypersensitive sense of urgency was Artaud's own. 
 We may find in ourselves a similar sense of urgency: the solutions we resort to will have to be our own.
iii
The field of culture is not a neutral zone. In every generation it is a terrain can be seen as one that must be contested, to be lost or won. Some of us sense it is not existence but consciousness that is at stake in our time - not so much the threat to human life from nuclear war, but that other danger masked by this crude threat, that of the submergence of consciousness - in other words, of living life, life infested with awareness of itself. This is the field of culture. It can also be thought of as an arena. 
 In the world of culture there are reactionary movements as well as progressive ones, even though these terms are rather more delicate of application, and may even signify something fairly different from what they do in the political struggle. It must be said, however, that an attempt to revitalize certain dead cultural forms and the contentless mannerism of so much contemporary art has some relation with the tide of right-wing governments and with the economic squeeze. Because this tendency involves 'going with the tide' it does not have to provide much overt justification for itself. It is correspondingly difficult to pin down. The results in theatre cannot simply be listed on the fingers of a hand. For instance, there is a retreat behind the proscenium arch; and there is a certain fetishizing of the author, a propagating of the play script as independent phenomenon, but this isn't something that happens everywhere; the retreat is often more subtly masked: there can exist a proscenium arch in the brain, even when the outward form looks experimental. 
 What often occurs is an obsession with expensive accessories, such as video monitors, or with theatre as an image-producing form, rather than one of movement, of confrontation, of agon. The question of acting is crucially avoided, or else focusing on technique or on a narrow concept of professionality is used as an alibi for side-stepping the whole discussion of what acting is in this time. 
 Parallel to this is an uncoupling of theatre from life. Particularly strange and unnerving here (in Amsterdam) is the taking for granted of theatre as a given cultural form. You get the feeling of an attitude that there always has been a theatre and that there always will. A certain air of timelessness hangs over even the more experimental work done here: a vital dynamic is missing, a fact that can most clearly be seen in the absence of the sense of the need to seek new audiences. 
 I do not mean to stray too far from Artaud. In the sense that Artaud was a visionary and utopian figure who himself very clearly intended to go beyond the bounds of art, it might be inappropriate to get bogged down in a discussion of contemporary theatre. However, the fact that his work is critical as well as utopian means that it is still possible to use it as a yardstick when we confront our own cultural reality. I always have the sense reading him that he is an ally or forerunner. In the last part of this talk I want to focus on the theme suggested by the title, 'the reinvention of the human face'. I want to stress that Artaud, while he was clearly no humanist, was very definitely a utopian artist. In other words, he wasn't interested in traditional human values, but with starting from scratch, starting all over. I want to emphasize this aspect of him, as against the picture that is usually given of him as the last of the poètes maudits'. It is true that he is in the lineage of Baudelaire, and above all, of Rimbaud, but the differences are just as striking and really more interesting. What makes him a specifically 20th century figure is his drastic will to break with the past, his attempt to programme for the new. The theatre and its double, for instance, for instance, is a systematic attempt to break with a tradition that has been shunted up a dead end and with the hegemony of literature over theatre; as if he is sealing off all routes of escape, not only for the reader, but in the first place for himself, so that there is nothing left but to take steps into the future. 
 I want at the same time to correct a view of Artaud that sees The theatre and its double as the crown of his work and sees the rest of his life as a story of disaster, spiritual ship-wreck and incoherence. This is, I think, a new discussion in Holland, for the simple reason that Artaud's later work does not exist in Dutch translations. 
 In Artaud's later work, approaching it, it is as if all the paths run out. It cannot simply be dealt with as literature, as poetry. It does not belong to any genre that we recognize. There is masses of it, notes, letters, litanies, diatribes. Moreover, you get the feeling that he intended it all to be taken at the same level, It is as if he was only capable, in view of the urgency of what he had to say, of providing the raw material of art. Let later generations work it up into more acceptable forms! His correspondence is as much a 'work of art' as a piece that states itself to be a poem. This work is full of inconsistencies - he includes the waverings of his thoughts as plans for a new theatre; on the other he gets in a rage when Breton describes him as a man of the theatre. These writings are deformed equally by indecisiveness and by dogmatism. They are continually punctuated by ritual outbursts in his invented rhythmic pre-Babel language. He provokes our sympathy (our generation raised on the progressive humanism of anti-psychiatry!) when he tells how whenever he uses the word 'envoûtement' (magic spells) the psychiatrist threatens him with electric shock. Then, the next moment he produces a running description of some of these spells, which provoke in us nothing but weariness and disbelief. It is as if we are locked up in a room with the madman. His outbursts of hatred and accusation often repel one with their sterility. What a waste! His negative attitude towards sexuality would seem to place him on the side of all the enemies of freedom; while his call for the, as it were, alchemical transformations of the human body as the source of the only possible revolution is above all why he had such an appeal for the generation of '68 and why he was seen at that time as a forerunner. 
 One thing is striking in the midst of all this apparent confusion: he seemed to have no compunction about making all of his work public; he had none of the doubts about the value of what he had to say that afflict so many modern writers. And in the case of his radio play, he showed himself a fighter in contesting the banning of it. What is more, in madness or out of it, his production during the last four years of his life was enormous. Also, there is one note in it that is constant, despite all the contradictions: this is his commitment, not to literature, not to theatre, but to an engaged and reVolutionary transformation of life, spirit and perception. In view of the failure of the left political movement over the past decade, his constant statement that the real revolution lies deeper than the merely political, is a challenge. There is a world there, maybe, that we haven't begun to investigate.
In the end, his attitude forces one to choose either one is for him or against him. What I get firstly is a point about creative method. This refusal to distinguish between levels, between relevant and irrelevant, between fact and assumption, between trivial and sublime, this systematic lifting of the censorship of the mind is the hall-mark of the creative process of the modern artist. What I also get is a view of someone self-confessedly seeking a revolutionary path on the frontiers of art and life. It is this fact, so unobtrusive in a way, or so obvious as not to need stating, that makes Artaud an artist with whom I feel a profound kinship, no matter what difficulties I may have with some of the content of his work. The second point that has to be made about him here, as a preliminary to any understanding of his later work, is that his refusal to edit his writings (he didn't have time either!) was what enabled him to use the experience of his years in the asylums and to transcend the formal excellence of The theatre and its double (which owes its prominence partly at least to the fact that of all his writings it is the one that looks most like a completed book!). 
 At the end of his life, then, Artaud was working away at the grounds for a new theatre, both in theory and in practice. His ideas were rather more experimental than those of The theatre and its double; moreover, they weren't just ideas: in Rodez and after, he had been testing his theories out physically, with chants and recitations and breathing exercises. He was putting himself on the line as an actor. 'The only thing I regret', he wrote in the preface to the new edition of The theatre and its double in 1945, 're-reading this book I wrote eight years ago, is in seeing that all the literary dynamism I possessed was not put to work for more exalted ideas'.7 
 Moreover there is a central thematic in all his work despite the variety of forms and modes he used to express it. What he is talking about - and considering who he was and what he had been through it is hardly surprising that this should be his theme - is a secular resurrection, a resurrection in this life and a radical transformation of the body. Here are a couple of short texts that state the theme concisely. The first is a letter to Paule Thévenin, the actress who worked with him on his radio play.

'I will never again have anything to do with the Radio. 

I will from now on concentrate 

exclusively on theatre 

as I conceive of it, 

a theatre of blood, 

a theatre where every performance 

will be made to win something

as much for the player as for the spectator, 

what's more 

it isn't playing, it is action (on ne joue pas, on agit).'8

The second piece is a little postscript to a poem on the Theatre of Cruelty. Both these pieces were written the month before he died and can be thought of as 
epitaphs of someone who made consciousness his principle.

'Who am I 

where do I come from 

I am Antonin Artaud 

and I say it 

as only I know how to 

and you will see my real body 

bursting into fragments 

collected 

under 10,000 notorious looks

as a new body

which you'll never be able to forget

for it's me 

the Man

who will be judge

in the final reckoning

it's to me 

that all the elements 

of body and things

will come to be referred

it's the state of my

body will shape

the Last Judgement...'9 
 


It is the story of Osiris, the body scattered through the land, lovingly gathered together by friends and admirers, the only possible resurrection. 
 I had wanted in the last part of my talk to provide something of a survey of Artaud's later work, but I realize that the most I can do is to provide a few hints for reading him. Most importantly I keep on stumbling over the fact that this work simply isn't available in Dutch and before any commentary is really fair it will be necessary for Dutch translators to get to work! All I can do here, then, is to stress what this lacuna means in practice. 
 In the first place I must say that to have a view of an Artaud whose centrepiece is The theatre and its double is to be able to fit Artaud into a certain modern scheme of things, to be able to discuss at least whether an Artaudian theatre is possible, and to use this phrase as a description of certain theatrical events. There is, then, a contemporary aesthetics of theatre that carries the word Artaudian as banner. This aesthetic is powerful in the sense that it has a stake in the existing culture. The fact that its products are often marked by a stiffness or pretentiousness or that they can so readily be claimed by a cultural élite goes largely unnoticed. 
 Secondly, while Artaud did not go so far as to renounce The theatre and its double in his later work, he did state that he considered it unequal to what he wanted to say. Texts such as Theatre and science (quoted above) and Deranging the actor (12 May 1947) open onto another perspective which hasn't been touched by contemporary theatre directors.

'In effect theatre became the martyr of all who risked humanity, all who wanted 

to shape the form of existence. 

That was the state where one couldn't exist without consenting 

in advance to be by definition and in essence

 an absolute

 lunatic.

 Broken joints of limbs and splintered nerves,

 fractures of bleeding bones which protest

ripped out of the skeleton of possibility - theatre is this inextricable and excitable 

enchantment 

which possesses revolt and war as inspiration 

and cause...'10

The discussion that is initiated in these documents is not one that has been touched on by contemporary theatre directors, understandably maybe in view of his insistence on the necessity of including madness in the work. The truth is that it exists outside the bounds of what we consider culture. It is not a question of enlarging the frame of reference of what we consider art, or theatre, or culture. These texts come from the Other Shore, from that area of our society that is by definition excluded from culture. while at the same time being subjected to one of the most intensively rehabilitory operations of culture, the realm of the insane asylums. All of Artaud's later work has that air of a refusal to cooperate which is so typical of the inhabitants of mental hospitals, and which is really the only appropriate response to the coercive and ambivalent attitude that society has both towards its mad people and its artists. One could elaborate on the old adage 'there's method in his madness' by saying that with him it was an artistic method, a means of getting to say what could not be said otherwise. This is not to deny the reality of his condition or the fact of his suffering. 
 The function of these texts, then, is by definition one of opposition to culture and to the accepted forms of culture. Their working-out is in principle disintegrative of these forms. These are not ideas that can simply be poured into a conceptual empty space. Like some new barbarian horde, they oppose themselves to both fullness and emptiness. Seen this way, the old discussion of whether or not there can be an Artaudian theatre or of whether Artaud's ideas of theatre can be realized in practice appears in a new light. The problem lies not with Artaud, but with the theatre. Moreover, it is not simply a problem of the stale of the theatre, whether it is good, bad or indifferent, but rather of the theatre as phenomenon and institution, one of the most crucial institutions of culture.
In place of a conclusion 
 Paule Thévenin, the actress who collaborated with Artaud on his radio play, recently described him in an article that has the air of having been inspired by love and by a need to defend his memory, as an actor who broke down the barriers between life and art. Confronted wi th the impossibility of translating his ideas into the forms of theatre, he turned his life into theatre. wIt is a theatre, she writes, 'that dispenses with the stage, that no longer needs an audience assembled in a hall paying for their seats in order to have the right to be present at the spectacle, it is a theatre whose place is the body of the man who even offers up his life, whose public is the crowd that rubs shoulders with him and listens to his cries.'11 She is referring amongst other things to his spontaneous preaching to the crowd in Dublin (1937) who had gathered round this man in his state of high excitement. Criticism inspired by love is maybe the most inspiring, but love can make mistakes, principally because of the marvellous tendency of love to drive out objectivity. Her account, then, is attractive, but unwittingly it tends to make his madness picturesque. The logic of this kind of discourse ends in the acquiescing in the marginalization of so many artists who are unable to work either because of the hypersensitive development of their own characters or because of the commercialization of contemporary cultural institutions. Although her article was published last year, the mistake, or, rather, misplacement I feel she makes is one that is typical of the sixties. It consists of elevating the victim, out of an automatism of sympathy with his condition, to the status of hero, thereby avoiding confronting the problematic of a society that makes victims of its most outstanding spirits. I wasn't there but I do not think that the acts of Artaud's madness were acts of theatre. His genius and courage was rather to take this tragic flaw in himself and to use it as a source of creation. It must be stressed that while madness is behind his work, it is not the work itself. 
 There is, however, some point in Paule Thévenin's account. Artaud's life does form a kind of tragic and exemplary myth and we should not underestimate this mythic status he has acquired and which, significantly, he also claimed for himself. Nor should we underestimate the implications of his career for us, struggling as we are in a culture increasingly alienated from the sources of life. The disturbances he set up continue long after his death. His work still requires its working-out. Or, to put it another way: if the artist's function is to hold up a mirror to society, we may have to accept the fact that in our time the mirrors are broken. 
 Don't expect perfection. Truth is



1. Van Gogh, the man suicided by society, tr. Mary Beach and Lawrence Ferlinghetti, City Lights Artaud Anthology, p. 163, City Lights, San Francisco, 1965.
2. 'I suffer from a frightful disease of the mind. My thought abandons me at all stages. From the simple act of thinking to the external act of its materialization in words. Words, forms of phrases, inner directions of thinking, simple reactions of the mind - I am in constant pursuit of my intellectual being. Hence, whenever I can seize upon a form, however imperfect it may be, I hold it fast, lest I lose the entire thought. I am beneath myself, I know it, it makes me suffer, but I accept the fact in the fear of not dying entirely.' 
Id., p.7. Letter to Jacques Rivière, 5.6.23.
3. Quoted by Bettina Knapp, Antonin Anaud, man of vision, p.198, Swallow Press, Ohio, 1980.
4. It must be said, however, that one of these Californian artists was Jack Hirschman, editor of the City Lights Artaud Anthology, and translator of many of the texts in this brilliant introduction to Artaud's work for English speaking readers.
5. The Theatre and its double, tr. Victor Corti, p.63, Calder and Boyars, London, 1970.
6. Artaud Anthology. Theatre and science, tr. Daniel Moore, p. 171.
7. My translation. Quoted by Paule Thévenin in Théatre en Europe, no.9, January l986.
8. My translation. Letter to Paule Thévenin, 24.2.46. Oeuvres complètes vol. l3, p.146.
9. Tr. Iack Hirschman. A second Artaud Anthology. Invisible City 6, July 1972, San Fransisco.
10. Deranging the actor, tr. Jack Hirschman. A second Artaud Anthology, id.
11. Théâtre en Europe, no.9. Quoted above. 'C'est un théâtre qui se passe des tréteaux, qui n'a nul besoin d'un public réuni dans une salle et payant sa place pour avoir le droit d'assister au spectacle, c'est un théâtre dont le lieu est le corps de l'homme proférant sa vie même, dont le public est la foule qui le côtoie et entend ses cris.' 

Amsterdam, 20 augustus 1987




Antonin Artaud - Pour en finir avec le jugement de Dieu_P1


Antonin Artaud - Pour en finir avec le jugement de Dieu_P2