{"id":409,"date":"2016-11-16T14:53:20","date_gmt":"2016-11-16T14:53:20","guid":{"rendered":"http:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/?p=409"},"modified":"2016-11-16T14:55:13","modified_gmt":"2016-11-16T14:55:13","slug":"new-films-and-books-by-agnieszka-piotrowska-with-ben-tyrer-and-others","status":"publish","type":"post","link":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/2016\/11\/16\/new-films-and-books-by-agnieszka-piotrowska-with-ben-tyrer-and-others\/","title":{"rendered":"New Films and Books By Agnieszka Piotrowska, with Ben Tyrer and others"},"content":{"rendered":"<p><strong>Psychoanalytically inspired books and films launched at Birkbeck<\/strong><\/p>\n<p>On 18th November at 6pm, <a href=\"http:\/\/www.bbk.ac.uk\/arts\/research\/birkbeck-institute-for-the-moving-image\">Birkbeck Institute for the Moving Image<\/a> will be showing <a href=\"https:\/\/agnieszka-piotrowska.com\">Agnieszka Piotrowska<\/a>\u2019s documentary film\u00a0<a href=\"https:\/\/loversintime.wordpress.com\"><em>Lovers in Time or How We didn&#8217;t get arrested in Harare<\/em><\/a>\u00a0(2015), followed by the launch of her book <a href=\"https:\/\/books.google.co.uk\/books?id=fyMxDQAAQBAJ&amp;pg=PT145&amp;lpg=PT145&amp;dq=lovers+in+time+or+how+we+didn't+get+arrested+in+harare+routledge&amp;source=bl&amp;ots=jpBX3e27_k&amp;sig=MkwEmEjhQovaaqn0dEAnGrFOMOo&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwi49oz2wq3QAhWFD8AKHaPPCuIQ6AEIPzAG#v=onepage&amp;q&amp;f=false\"><em>Black and White: cinema, politics and the arts in Zimbabwe<\/em><\/a>\u00a0as well as\u00a0<a href=\"https:\/\/books.google.co.uk\/books?id=Ht5RDQAAQBAJ&amp;printsec=frontcover#v=onepage&amp;q&amp;f=false\"><em>Psychoanalysis and the Unrepresentable<\/em><\/a>\u00a0(co-edited by Agnieszka Piotrowska and <a href=\"http:\/\/www.kcl.ac.uk\/artshums\/depts\/filmstudies\/people\/acad\/tyrer\/index.aspx\">Ben Tyrer<\/a>) both just published by Routledge.<\/p>\n<p>Professor Valerie Walkerdine said the following about the\u00a0<em>Black and White<\/em>\u00a0monograph:<\/p>\n<p style=\"padding-left: 30px;\">Agnieszka Piotrowska comes to Zimbabwe as \u2018the subject supposed to know\u2019 \u2013a position of privilege, albeit unwanted, stemming from her whiteness, undermined by her gender. \u00a0She interrogates her own experience, attempting to refuse the place of the knowledge, to engage with what it means to tell a story without claiming to know. Beyond black and white, she peers into the grey \u2013 the unrepresentable, coming to the recognition that she cannot know, because knowing is so compromised, that engaging with it is challenging, raw, visceral. That she approaches this not knowing through an arts practice is paramount \u2013 it is the work together, the embodied creative work of making, that allows the unrepresentable to begin to make its painful emergence. A brave and important book.\u2019-<\/p>\n<p style=\"padding-left: 30px;\">Valerie Walkerdine, Distinguished Research Professor, Cardiff University, UK<\/p>\n<p>And Professor Caroline Bainbridge noted the following about the <em>The Unrepresentable<\/em>\u00a0collection:<\/p>\n<p style=\"padding-left: 30px;\">This anthology sets out to &#8216;do the impossible&#8217; in interrogating the paradoxes of unrepresentable and unspeakable experience. Drawing together an impressive array of writers from diverse fields including those of clinical practice, film and literary studies, post-colonial theory and cultural analysis, it weaves a complex matrix of ideas grounded in the work of psychoanalytic thinkers as diverse as Freud, Lacan, Bion, Malabou, Winnicott and Meltzer. The essays are lively and compelling, offering new perspectives on themes such as trauma and embodiment, silence and invisibility in the digital age of media, the psychodynamics of touch, voice, gesture, love, grief, adoption, and anxiety. A wide range of textual material embracing literature, cinema, poetry, language, meta psychology and metaphysics, provides the basis for philosophical and psychological commentary that is often astute, and the daring inclusion of creative work premised on personal experience acts as an emotional coup de foudre. Piotrowska and Tyrer have curated a cracking compendium, one that seduces and challenges in equal measure, and one that will surely become essential reading for anyone interested in the riches of psychoanalytic enquiry.<\/p>\n<p style=\"padding-left: 30px;\">Caroline Bainbridge, Professor of Culture and Psychoanalysis, University of Roehampton, UK<\/p>\n<p>The <a href=\"https:\/\/www.eventbrite.co.uk\/e\/lovers-in-time-film-screening-book-launch-tickets-27477202051\">event is currently booked out<\/a>, but please email the organizer Mathew Barrington (mbarri02@mail.bbk.ac.uk) as there may\u00a0be cancellations.<\/p>\n<p>To coincide with these book and film launches, <a href=\"http:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/\">Reframing Psychoanalysis<\/a> presents the below text and films by\u00a0Agnieszka Piotrowska.<\/p>\n<hr \/>\n<p><strong>By\u00a0Agnieszka Piotrowska<\/strong><\/p>\n<p>Below\u00a0are embedded two short fiction films that I wrote and\u00a0directed. Both are discussed briefly in the <em>Black and White<\/em> monograph, but will not be screened at the 18<sup>th<\/sup> November event. Both deal with gender relations but also experiment with a filmic language that contrasts rigid ideas and set values with more fluid relations, ones open to new possibilities.<\/p>\n<p><em>The Suitcase (2015)<\/em><\/p>\n<p><iframe loading=\"lazy\" title=\"The Suitcase\" src=\"https:\/\/player.vimeo.com\/video\/140069105?dnt=1&amp;app_id=122963\" width=\"625\" height=\"352\" frameborder=\"0\" allow=\"autoplay; fullscreen; picture-in-picture; clipboard-write\"><\/iframe><\/p>\n<p><em>Spectacles (2015)<\/em><\/p>\n<p><iframe loading=\"lazy\" title=\"spectacles final draft\" src=\"https:\/\/player.vimeo.com\/video\/190739971?dnt=1&amp;app_id=122963\" width=\"625\" height=\"352\" frameborder=\"0\" allow=\"autoplay; fullscreen; picture-in-picture; clipboard-write\"><\/iframe><\/p>\n<p>&nbsp;<\/p>\n<p>The two short films also subvert the gender expectations in stories&#8211;told in Harare&#8211;that men are heartless and women powerless. The latter expectation stems also from a Zimbabwean commonplace\u00a0that it is far better to be married, or at least <em>be<\/em> with a man of some kind, than single, however painful or destructive the relationship. One could argue that this, too, is part of the colonial legacy and of some of the values introduced by the missionaries: from what we know, the position of a woman in the indigenous culture was very different.<\/p>\n<p>In addition, in terms of its content<em> The Suitcase<\/em> attempts to subvert the notion that the only stories worth telling from Zimbabwe are those about poverty, HIV or indeed some kind of issues with freedom of speech.\u00a0 Here our protagonists are well off, but tormented, too.<\/p>\n<p>Charmaine Mujeri, whom I\u00a0met in 2011, and who is a close friend, stars in both films, playing very different characters. She also played the (transgender) Kaguvi in Piotrowska&#8217;s earlier film\u00a0<em>Lovers in Time<\/em>.<\/p>\n<p>Mujeri\u00a0found <em>The Suitcase<\/em> quite difficult as she wasn\u2019t sure conceptually about the notion of throwing a man out just because he had been seen with another woman. But she overcame this uncertainty in her performance. What happened with <em>The Spectacles<\/em> was a different matter \u2013 the leap between the role of a respectable wife and academic to that of somebody who is prepared to consider a love affair with a woman was a profound challenge. During the rehearsals, Kudzai Sevenzo (of the\u00a0<em>Playing Warriors<\/em>\u00a0fame), the actress originally intended to play\u00a0the younger woman, Clarissa, began to struggle with the notion that two women could become close physically. In the end, the new performer Pauline Gungidza, agreed to play the part. But the kiss that\u00a0was supposed to happen between the two women never took place as written \u2013 there is a suggestion of the closeness but I\u00a0had to leave the ending ambiguous.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignleft wp-image-412 size-full\" src=\"http:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/files\/2016\/11\/Picture2.png\" alt=\"picture2\" width=\"864\" height=\"486\" srcset=\"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/files\/2016\/11\/Picture2.png 864w, https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/files\/2016\/11\/Picture2-300x169.png 300w, https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/files\/2016\/11\/Picture2-768x432.png 768w, https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/files\/2016\/11\/Picture2-624x351.png 624w\" sizes=\"auto, (max-width: 864px) 100vw, 864px\" \/><\/p>\n<p>Above: Charmaine Mujeri 2014. Phot. Joe Njagu. C. Agnieszka Piotrowska<\/p>\n<p>&nbsp;<\/p>\n<p>In both films the gaze is of crucial importance: in the first one, <em>The Suitcase,<\/em>\u00a0the beginning of the film shows Stella (played by Mujeri) receiving a picture on her phone. We never see it but we presume it is a photo of her husband\/partner Mark with another woman. The title of\u00a0<em>Spectacles<\/em>,\u00a0\u00a0refers\u00a0to the optical glasses that\u00a0one of the characters wears, but it also clearly points to the issues of looking, seeing and changing perspectives. Below, I\u00a0offer some psychoanalytical reflections connected to the films.<\/p>\n<p>In Seminar XI Lacan boldly states that the gaze can function as an object \u2013 this is a reference from <em>The Visible and the Invisible<\/em> by Maurice Merleau-Ponty (1964). It is an idea, which becomes central in Seminar XI, that there is a pre-existing gaze in the world. The gaze gives us the distinction between what belongs to the Imaginary order and what belongs to the order of the Real. Antonio Quintet glosses: \u2018what corresponds to <em>objet a<\/em> in the visible is the image of the other. The gaze is not seen because there is something, which covers it over. What hides it is an image \u2013 the image of the other (Quintet in Feldstein et al 1995: 140). I have discussed the issues of gaze and structure elsewhere (Piotrowska 2014) \u00a0but here it was fun to employ fiction and camera to create shifting perspectives and thus different \u2018gazes\u2019 and power constellations in gender relations.<\/p>\n<p>Psychoanalyst Carlo Bonomi (2010) reminds us after Lacan of the importance of the \u2018gaze\u2019 of the other (Bonomi 2010: 112) which enhances one\u2019s visibility and on occasion can enhance one\u2019s \u2018sense of being\u2019 \u2013 either through actual actions or through an imaginary relationship to the world. It can be empowering to imagine that somebody we care about is watching us. But, Bonomi points out, there is a possibility that somehow the benevolent gaze might turn into a sinister one. In the shorts, the gaze changes in different ways and certainly for the character of Mark it does become sinister..<\/p>\n<p>Bonomi talks about the risk of being transformed into <em>an object<\/em> of the gaze of the other. Worse, there is a possibility of suddenly feeling \u2018shame\u2019 arising thereof, and causing \u2018a sudden collapse of the self provoked by the gaze (\u2026)\u2019 (Bonomi 2010: 113). \u00a0This happens to the male character of <em>The Suitcase<\/em>: once he realises that he was \u2018seen\u2019 by his partner, the collapse of the relationship and the persona he has created for her is inevitable.<\/p>\n<p>Bonomi gives clinical examples of patients hiding behind dark glasses in order to create safe places, \u2018shelters\u2019. \u2018Our visibility is dangerous because, in certain situations, when our vulnerability is enhanced, we experience visibility as a threat to the core of our being\u2019. He calls this core \u2018soul\u2019 \u2013 not perhaps a term which either Freud or Lacan would use <a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a> and points out defences, which, he says, concern making the body \u2018filled with libido and \u2018make it thick and real\u2019 like a shield. (Bonomi 2010: 113) When these strategies fail, an individual might feel exposed to the \u2018evil eye\u2019 which has links both to Freud\u2019s \u2018uncanny\u2019 (ibid.: 113-114) but also to myths and beliefs in non-Western cultures and societies. That disembodied gaze might cause a fear of \u2018sterility, disease, and death\u2019 (ibid.: 114). In African cultures, too, one has to be careful of the evil eye.<\/p>\n<p>Further in Seminar XI Lacan shows that the eye as an organ has a fundamental relation to that separation. He gives an example \u2018invidia, envy which has it etymological roots in &#8220;videre&#8221;, to see, and is triggered at an image of \u2018completeness closed upon itself\u2019 (Lacan 1998: 116) when the subject gazes at someone else who is in the possession of object little-a. This is a circumstance under which the subject gives to the object an \u2018evil look\u2019 which is a fatal gaze symbolizing the separating function of the eye.<\/p>\n<p>Lacan gives an example of a (documentary) film of C\u00e9zanne painting which shows it to be, according to him, not the result of a natural action but a terminated gesture \u2013 it is the termination of the gesture that produces \u2018the fascinatory\u2019 effect (ibid.: 118) as it \u2018freezes\u2019 the movement.<\/p>\n<p>Berresem points out that throughout the discussion Lacan plays off the double meaning of fascination as both \u2018charming\u2019 as well as \u2018putting under an evil spell\u2019. The Latin \u2018<em>fascinum<\/em>\u2019 also means \u2018phallus\u2019 or \u2018phallic emblem\u2019, which captures its relationship to lack, castration and death (Berresem in Feldstein et all 1995: 177) but also places seeing on the par with the Master Signifier.<\/p>\n<p>In my short films, the gaze, and the moment of seeing, empowers the women, whilst at the same time inflicting pain as something <em>is<\/em> lost. The gaze does something extraordinary here \u2013 it un-freezes them \u2013 exactly the opposite of the Lacanian example. Women in both films take power back from a patriarchal order \u2013 Lacan might say they gain the Phallus. The seeing camera appears to be disintergrating the world they live in too, particularly in <em>Spectacles <\/em>as the camera appears unstable, out of focus, unsure \u2013 as the world inhabited by the women is falling apart. But something \u00a0new is beginning \u00a0to emerge and tboth women begin to see things they did not see before.<\/p>\n<p>The two shorts can be seen as a diptych and have been shown as such at conferences. I felt very unsure about <em>Spectacles<\/em> because of some technical problems but it appears that it resonates with viewers because of its imperfections.<\/p>\n<p><em>References:<\/em><\/p>\n<p>Bonomi, C. (2010) Narcissism as Mastered Visibility: The Evil Eye and the Attack of the Disembodied Gaze in <em>International Forum of Psychoanalysis<\/em>,\u00a0 19, pp.110-119).<\/p>\n<p>Berressem, H. (1996) <em>The \u2018Evil Eye\u2019 of Painting: Jacques Lacan and Witold Gombrowicz on the Gaze<\/em> in R. Feldstein, B. Fink, &amp; M. Jaanus (eds.) Reading Seminar XI. New York: State University of New York Press, pp.149-175.<\/p>\n<p>Lacan,J. (1998 [1981]) Seminar XI. The Four Fundamental Concepts of Psychoanalysis. Miller, J-A. (ed.) Trans. By A. Sheridan. London &amp; New York: W. W. Norton.<\/p>\n<p>Merleau-Ponty, M. (1968 [1964]) The Visible and the Invisible. Trans. by A. Lingis. Evanston, IL: Northwestern Universities Press.<\/p>\n<p>Quinet, A. (1995) The Gaze as an Object in R. Feldstein, B. Fink &amp; M. Jaanus Reading Seminar XI. New York: State University of New York Press, pp.139-149.<\/p>\n<p>Piotrowska.A. (2014) <em>Psychoanalysis and Ethics in Documentary Film.<\/em> London: Routledge.<\/p>\n<p><em>\u00a0<\/em><\/p>\n<p><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> Although there is an issue as to how to translate the German word \u2018<em>Seele<\/em>\u2019 which can mean both \u2018psyche\u2019 and \u2018soul\u2019. Freud uses that word often without defining it. Jung offers a distinction.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Psychoanalytically inspired books and films launched at Birkbeck On 18th November at 6pm, Birkbeck Institute for the Moving Image will [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":411,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":true,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[2],"tags":[],"class_list":["post-409","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-news"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/files\/2016\/11\/Picture1.png","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6N9Wu-6B","_links":{"self":[{"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/posts\/409","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/comments?post=409"}],"version-history":[{"count":4,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/posts\/409\/revisions"}],"predecessor-version":[{"id":415,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/posts\/409\/revisions\/415"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/media\/411"}],"wp:attachment":[{"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/media?parent=409"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/categories?post=409"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/reframe.sussex.ac.uk\/repsychoanalysis\/wp-json\/wp\/v2\/tags?post=409"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}