film

Dirty Wars/Sundance Festival

There’s a wonderful line (well, hundreds of wonderful lines) in Simon Gray‘s play Butley, where the eponymous university lecturer waspishly declares “You know how it exhausts me to teach books I haven’t read…”

So it’s with some trepidation that I return to the Rick Rowley/Jeremy Scahill/David Riker film of Scahill’s book “Dirty Wars: the world is a battlefield“, since although I’ve read the book I haven’t seen the film (it opens Friday 14 June in Vancouver [Cineplex Odeon International Village]).

But Gerard Toal has, and has posted an interesting reflection at Critical Geopolitics:

‘Scahill’s world is that of the investigative reporter. He’s focused on the facts, details and lines of connection that reveal abuse of power and extra-constitutional excess. Don’t expect to have Agamben cited. That is the power and value of his work. It gets under the skin of the conventional wisdom and general consensus on the war on terror. It disturbs. With the journalistic revelations of the last week (and there’s a lot more coming from what Scahill indicated; he also mentioned how journalists are now changing their digital behavior in big ways), the whole everywhere endless terror security surveillance state is cracking open before our eyes.’

David Harvey dedicated Social Justice and the City ‘to all good committed investigative journalists everywhere’, but the figure of Scahill in the film has attracted less generous commentary.  Mike Hogan notes, like many other critics, that the film is structured like a noir crime story in which Scahill becomes the gumshoe we follow

‘from the lawless hinterlands of Afghanistan, where he interviews the surviving members of the family of a U.S.-trained police chief decimated in a secret night raid; to Yemen, where he inspects the wreckage of a drone strike and meets the father of Anwar al-Awlaki, one of four American citizens to be assassinated abroad by the U.S. (al-Awlaki’s 16-year-old son was another); to Somalia, where he tags along with Somali war lords on the U.S. payroll, who brag of committing war crimes as they rampage through the rubble of Mogadishu.’

In Hogan’s interview Scahill talks about his initial reluctance to have the film revolve around him since ‘I don’t write articles in the first person and I don’t tend to talk about myself when I’m reporting.’

‘Rick [Rowley], the director of the film, was driving me insane by constantly filming me when I wasn’t supposed to be the character — and I think somewhere he knew that he wanted to do this. We had cut a version of the film where I was not me, I was just sort of like a tour guide through the archipelago of these covert war sites. And then when we started to change the way we were going to tell the story, we went back to the cutting room, and all the s**t that I told Rick not to film became the stuff that made the film possible…. I can see myself in the movie where I’m in a car, and it might look like I’m really tense about something, but it’s just that I’ve just yelled at Rick and told him to get the f**king camera out of my face. I’m like, “I’m trying to file my story, man, leave me alone.” I still have trouble watching it, to be honest.’

VALENTINE The Phoenix ProgramSo, it seems, did Douglas Valentine.  He castigates the film for its lack of historical context: its failure to acknowledge the long history of ‘dirty wars’ waged by the CIA (Valentine himself is the author of a brilliant book on The Phoenix Program in Vietnam).  It’s a serious criticism, and it applies to the book too (though to be fair it already comes in at more than 650 pages).

I do think it’s important to trace what is new and what isn’t about today’s wars fought in the shadows of 9/11,  which is in part why I constructed The colonial present as I did and why my analysis of today’s ‘drone wars’ is situated within the wider arc of the histories and geographies of bombing from the air. That said, I also think that Scahill’s stream of stories has done more than most other journalists reporting from the war zones to illuminate the contemporary reach of military and paramilitary violence.  As he says, ‘the world is a battlefield’.

But Valentine doesn’t care for the way Scahill bestrides that battlefield – look at the posters I’ve reproduced here – and he reserves his most withering fire for the starring role played in the film by Scahill himself:

Dirty Wars is a post-modern film by Jeremy Scahill, about himself, starring himself in many poses.The film owes more to Sergio Leone and Kathryn Bigelow than Constantinos Gavras…. 

The endless close-ups artfully convey the feeling that our hero is utterly alone, on some mythic journey of self-discovery, without a film crew or interpreters. There is no evidence that anyone went to Gardez to make sure everyone was waiting and not toiling in the fields or tending the flocks, or whatever they do. And we’ll never find out what the victims do.  The stage isn’t big enough for JS and anyone else.

This is a major theme throughout the story – JS is doing all this alone and the isolation preys on him…. 

Initially, there is no mention that journalist Jerome Starkey reported what happened in Gardez.  JS is too busy establishing himself as the courageous super-sleuth.  As we drive along the road, he reminds us how much danger he is in…. In my drinking days, we referred to this type of behavior as grandiosity.’ 

Dirty-Wars1Valentine dismisses this as ‘the cinema of self-indulgence’, and readers may remember other critical commentaries on academic appropriations of the stylistics of film noir and the figure of the detective: I’m thinking of Rosalyn Deutsche‘s scathing review of ‘Watching the Detectives’ (aka the Critical Theory Gang) in the late twentieth-century American city: ‘Chinatown Part Four? What Jake forgets about Downtown’, assemblage (1993) available here; Matt Farish subsequently provided a more extensive discussion here and Kristin Ross a still more recent take here.

Now one of my private pleasures is serious crime fiction, but taken together these commentaries raise a series of questions about the debt most academics working in and around war and military violence owe to the work of  investigative journalists and about the masculinist privileges both may assume in exposing ‘dirty wars’.  And what happens, stylistically and analytically, when the story moves from the ‘mean streets’ of the city, from chasing down criminal gangs, urban warfare and the entanglements between the two, and out into killing fields that extend far beyond the concrete jungle?  There’s something else too: perhaps it’s not surprising that investigative journalists should adopt the persona of the private detective when they are tracking down state-sponsored operations that move so seamlessly between the legal and the illegal?

Scahill Dirty Wars

Coda: If you want an excellent academic commentary on the rise of Joint Special Operations Command – which, as Valentine implies, is the focus of Scahill’s investigations (it certainly is in the book) – then I thoroughly recommend Steve Niva, ‘Disappearing violence: JSOC and the Pentagon’s new cartography of networked warfare’, Security Dialogue 44 (3) (2013) 185-202: it’s a clear, cogent and remarkably insightful analysis, completed before – and so far as I can see without any reference to – Scahill’s work.  Here’s the abstract:

Joint Special Operations Command In the twilight of the USA’s ground wars in Iraq and Afghanistan, there has been an expanding shadow war of targeted killings and drone strikes outside conventional war zones, where violence is largely disappeared from media coverage and political accountability.While many attribute the growth in these shadowy operations to the use of new technologies and platforms such as drones, this article argues that the central transformation enabling these operations is the increasing emergence of network forms of organization within and across the US military and related agencies after 2001. Drawing upon evidence from unclassified reports, academic studies, and the work of investigative journalists, this article will show that elements within the US military and related agencies developed in the decade after 2001 a form of shadow warfare in which hybrid blends of hierarchies and networks combine through common information and self-synchronization to mount strike operations across transnational battle spaces. But, rather than a top-down transformation towards networks, this article will show how it was the evolution of the Joint Special Operations Command (JSOC) from an elite strike force into a largely autonomous networked command that has been central to this process.Although drone strikes have received the bulk of critical attention in relation to this expanding shadow war of targeted killing, this often-lethal networked warfare increasingly resembles a global and possibly permanent policing operation in which targeted operations are used to manage populations and threats in lieu of addressing the social and political problems that produce the threats in the first place.

No Agamben here either, incidentally.

I don’t mean any of this to disparage Scahill’s book – as I say, I haven’t seen the film so must reserve judgement – and if you want a detailed summary of the book then head over to Understanding Empire where Ian Shaw has started to share his reading notes.

The Act Of Killing

I’ve only just caught up with this…. Joshua Oppenheimer‘s surreal-documentary film The act of killing (2012).  It’s so surreal I need to let the synopsis speak for itself:

‘The unrepentant former members of Indonesian death squads are challenged to re-enact some of their many murders in the style of the American movies they love.’  

Killer ImagesIt’s a deeply serious work; Oppenheimer has worked for years with militias, death squads and their victims to explore the relationship between political violence and the public imagination, and his co-director, Christine Cynn, is a founding member of the Vision Machine Film Project in London and has worked on the AHRC Genocide and Genre project. Oppenheimer has also co-edited Killer images: documentary, memory and the performance of violence (2013).

Here’s a more prosaic version of the synopsis from the University of Westminster, where Oppenheimer is based in the International Centre for Documentary and Experimental Film:

Made as a Danish/Norwegian/British co-production, The Act of Killing is a highly controversial account of the year following the 1965 Indonesian military coup in which pro-regime paramilitaries killed more than a million alleged Communists. These murders went unpunished and the perpetrators are still powerful, influential people who can rely on the support of corrupt politicians.

In the film, these men proudly recall their struggle against the Communists and demonstrate their efficient methods of slaughter. Slim Anwar Congo and portly Herman Koto are delighted when the film’s directors ask them to re-enact these murders for their documentary. They zealously set about finding actors, designing elaborate costumes and discussing possible scenarios. They see themselves as film stars who will show the world Indonesia’s truepremen or ‘free men’. But eventually the film project gets these men to talk about and reflect upon their actions as they have never done before. Congo says that for the first time he felt what his victims must have felt. It begins to dawn on him exactly what he did to hundreds of people. The reconstruction of reality has become more real for these men than their actions originally were.

The Act of Killing 2

Errol Morris (an executive producer for the film with Werner Herzog) has this to say about it:

“An extraordinary portrayal of genocide. To the inevitable question: what were they thinking, Joshua Oppenheimer provides an answer. It starts as a dreamscape, an attempt to allow the perpetrators to reenact what they did, and then something truly amazing happens. The dream dissolves into nightmare and then into bitter reality. An amazing and impressive film.”

Joshua OPPENHEIMERYou can watch the trailer here, and read interviews with Oppenheimer about the research for and the making of the film here, here and here.  The historical and geographical context for the film is summarised here (scroll down).

According to the Jakarta Post, many survivors have praised the film but others have criticised Oppenheimer for marginalising the role of the military in the massacres.  The same production team is now developing a follow-up, The Look of Silence, which reportedly will deal with ‘the other side of the story’, how survivors and victims’ families co-exist with the perpetrators.

A host of questions here, not least about aesthetics and violence and about the incorporation of art-work into the research process, but also about the question that inevitably haunted me during my visit to Auschwitz, and that returns again and again as I work on my bombing project: how could people do such things?  A question that finally returns us to my title and to J. Robert Oppenheimer.

Julius, in case you’re wondering: not Joshua.

St Noel of the Cameras

News from Felix Driver of a fully-funded PhD studentship on the history of expeditionary film, directed by Felix and Catherine Souch, in conjunction with the RGS-IBG, the Royal Society and the British Film Institute:

Applications are welcome for a fully-funded AHRC PhD studentship on the history of expeditionary film, geographical science and media culture, available from September 2013 on a full-time or part-time basis. 
The project will investigate the production, distribution and presentation of films made on successive Everest expeditions between 1922 and 1953. Drawing on unique archival film collections held by the BFI, the Everest expedition archives and related collections such as The Times archives, the research will consider the logistical and technical requirements of expeditionary film, including the role of Sherpa porters in film-making; the role of media sponsorship in shaping the presentation of expedition work; and how film was shown, and to what audiences, within the context of popular and scientific understandings of mountaineering in the period. The research will also consider the wider significance and potential uses of the Everest film archive. This involves consideration of the role of key organizations, including the RGS and the BFI, in developing a community of interest around geographical film in the first half of the twentieth century. In addition to research in the unique Everest archives and in the associated BFI collection, the project will examine the potential of digital film in the context of public engagement and public memory.
Further details of the project, eligibility and applications process are available here and here.  The closing date for applications is 8 May 2013.
More information from Felix at f.driver@rhul.ac.uk
The image at the top (where else?!) shows Captain J.B. Noel, who was referred to as ‘St. Noel of the Cameras‘ by General Bruce, leader of the 1922 Everest Expedition. Noel photographed and filmed the 1922 and 1924 Everest Expeditions and can be seen here kinematographing the ascent of Mt Everest from the Chang La in 1922. I do hope somebody from Geography at Manchester reads the small print….

When Chris Harker was working on his PhD thesis at UBC I remember saying that while I admired the work of the Israeli Committee against House Demolitions a more accurate title would be Home Demolitions – simply because this would convey that much more was being so brutally and callously destroyed than bricks and mortar.  The practice is, of course, another vile dimension of the calculated (and illegal) colonisation of the West Bank by Israeli settlers, and Just Vision‘s latest film, My Neighborhood, puts the two together – erasure and occupation – in East Jerusalem.  But here too there are small signs of solidarity between Palestinians and Israelis that are vital for any prospect of ‘cohabitation‘…

My Neighbourhood

And now you can now watch the whole film on the Guardian website here.  Much more on East Jerusalem from the Civic Coalition for Palestinian Rights in Jerusalem here, from Settlement Watch (“Eyes on the Ground in East Jerusalem”) here and from B’Tselem: the Israeli Information Center for Human Rights in the Occupied Territories here.

In 2011 the Guardian joined forces with B’Tselem to produce six short video diaries under the umbrella title Living in East Jerusalem, and these are still online here.

Living in East Jerusalem Video Diaries

'Dirty Wars' - Jeremy Scahill filmDirty wars: the world is a battlefield, a new film by the Nation‘s brilliant investigative reporter  Jeremy Scahill and directed by Rick Rowley (of Big Noise Films) has won this year’s Sundance Film Festival Prize for best cinematography in a US documentary.  The film, which goes on release later this year, focuses on the CIA’s Special Activities Division, Joint Special Operations Command and other covert forces in waging undeclared wars around the globe.  More information and updates here.  Here’s the ‘long synopsis’:

Dirty Wars follows investigative reporter Jeremy Scahill, author of the international bestseller Blackwater, into the heart of America’s covert wars, from Afghanistan to Yemen, Somalia and beyond. With a strong cinematic style, the film unfolds through Scahill’s investigation and personal journey as he chases down the most important human rights story of our time.

Along the way we meet two parallel casts of characters. The CIA agents, shooters, military generals, and Special Forces operators who populate the dark side of American wars go on camera and on the record—many for the first time. The human victims of this unaccountable violence are also heard. Seeing and hearing directly from survivors of night raids and drone strikes and victims of torture in “black” detention sites shows the human lives caught in these wars.

Tracing the rise of Joint Special Operations Command (JSOC), the most secret and elite fighting force in U.S. history, Dirty Wars reveals covert operations unknown to the public and carried out across the globe by men who do not exist on paper and will never appear before Congress. In military jargon, JSOC teams “find, fix, and finish” their targets: anyone, without due process. No target is off limits for the “kill list,” including U.S. citizens.

Dirty Wars takes viewers to remote corners of the globe to see first-hand wars fought in their name and offers a behind-the-scenes look at a high-stakes investigation. We are left with questions about freedom and war, justice and democracy.

SCAHILL Dirty warsThe accompanying – monumental (512 pp) – book (under the same title) will be published by Nation Books in April.

In an early review for Variety, Rob Nelson praises the film’s power and politics:

Filed from the frontlines of the war on terror, documentarian Richard Rowley’s astonishingly hard-hitting “Dirty Wars” renders the investigative work of journalist Jeremy Scahill in the form of a ’70s-style conspiracy thriller. A reporter for the Nation, Scahill follows a blood-strewn trail from a remote corner of Afghanistan, where covert night raids have claimed the lives of innocents, to the Joint Special Operations Command (JSOC), a shadowy outfit empowered by the current White House to assassinate those on an ever-expanding “kill list,” including at least one American. This jaw-dropping, persuasively researched pic has the power to pry open government lockboxes.

Doggedly questioning the logic and morality of waging a war with no accountability and no end in sight, Rowley and Scahill are shrewd enough to recognize that one of the strongest weapons in their own arsenal is entertainment. This isn’t to say that “Dirty Wars” is fun by any stretch, but that it takes pains to make the political personal, forging the viewer’s identification with Scahill by making persistent use of his voiceover narration and keeping him oncamera throughout. Scahill is no Redford or Hoffman, but one follows his train of thought and ultimately fears for his safety.

There’s also an excellent interview (including some riveting, spine-chilling detail) with Amy Goodman, together with some clips from the film, at Democracy Now:

If you’re in a hurry, the transcript is here.  As Amy notes in the Guardian (and as the interview confirms)the film is a much-needed antidote to Zero Dark Thirty, and speaks directly to what I’ve called ‘the everywhere war’:

 ’Sadly it proves the theater of war is everywhere, or, as its subtitle puts it: “The World is a Battlefield.” As Scahill told me: ”You’re going to see a very different reality, and you’re going to see the hellscape that has been built by a decade of covert war.”

In 2010 James Der Derian (with David and Michael Udris) released Human Terrain, a film that explored the US Army’s Human Terrain Teams and its projected ‘cultural turn’ in counterinsurgency.

Human Terrain

‘Human Terrain’ is two stories in one. The first exposes a new Pentagon effort to enlist the best and the brightest in a struggle for hearts and minds. Facing long wars in Iraq and Afghanistan, the U.S. military initiates ‘Human Terrain Systems’, a controversial program that seeks to make cultural awareness the centerpiece of the new counterinsurgency strategy. Designed to embed social scientists with combat troops, the program swiftly comes under attack as a misguided and unethical effort to gather intelligence and target enemies.   Gaining rare access to wargames in the Mojave Desert and training exercises at Quantico and Fort Leavenworth, ‘Human Terrain’ takes the viewer into the heart of the war machine and a shadowy collaboration between American academics and the military.

The other story is about a brilliant young scholar who leaves the university to join a Human Terrain team. After working as a humanitarian activist in the Western Sahara, Balkans, East Timor and elsewhere, and winning a Marshall Scholarship to study at Oxford, Michael Bhatia returns to Brown University to take up a visiting fellowship.  In the course of conducting research on military cultural awareness, he is recruited by the Human Terrain program and eventually embeds with the 82nd Airborne in eastern Afghanistan.  On the way to mediate an intertribal dispute, Bhatia is killed when his humvee hits a roadside bomb.

War becomes academic, academics go to war, and the personal tragically merges with the political, raising new questions about the ethics, effectiveness, and high costs of counterinsurgency.

Der Derian has now released a new film project, completed with Philip Gara, Project Z: the final global event.  The trailer (below) was released last month – at 11:11:11 on 11/11/11 – and according to a press notice, its release was ‘in acknowledgement of a cascading series of related dates – from the 11/ fall of the Berlin Wall, to the 9/11 attacks in the US, to the Arab Spring’s 2/11/11 removal of Egyptian President Hosni Mubarak from power.’

“If we don’t learn from these events, we’re headed for the final global event,” says head of the Global Media Project (GMP), James Der Derian, who is producing the film. Directed by Phil Gara ’08, a first-time filmmaker coming out of the GMP, the documentary features some of the world’s leading policy thinkers, military strategists, and critical theorists in an entirely new context, which they have embraced in the spirit of producing innovative global interest media that can reach new audiences.

And yes, “Z” stands for “Zombie.” As in, “we need to stop going around like the undead, wake up, and start making the tough decisions about how we want to live in a global community,” Der Derian says.

Trailer is here:

I’m grateful to Cathy Lutz for the information.

Drezner International politics and zombiesIn posting this, I’m mindful not only of Rob Sullivan‘s critical response to Trevor Paglen‘s The Last Pictures (incidentally, the URL gloriously converts Paglen to “Pagen”….) and all those interested in ‘zombie geographies‘… For a different take that none the less loops back to Der Derian’s concerns in both his films, see Gaston Gordillo‘s perceptive commentary on Marc Forster’s forthcoming film World Revolution Z, based on Max Brooks‘s novel:

Zombie epidemics and revolutionary situations share a similar spatiality: a territorial disintegration through which multitudes that do not take orders from the state dissolve state-controlled spaces. InWorld War Z and also on the hugely popular TV show The Walking Dead, the zombie multitudes create, through this territorial dissolution, an overwhelming spatial void that is first generated in urban centers and subsequently expands outwardly. As Lefebvre insisted, in an increasingly urbanized world the most radical insurrections are (and will be) urban phenomena. This is why the panoptic surveillance of urban space is a key priority of the imperial security apparatus, as Stephen Graham demonstrates in Cities under Siege. In The Walking Dead, the urban nature of the zombie insurrection is particularly apparent in the opening episodes, when the zombie takeover of the city of Atlanta forces survivors to flee to rural areas. In one scene, attack helicopters bombard the city with napalm, the epitome of counter-insurgency weapons. In subsequent episodes, the spatial voiding created by the collapse of the state acquires a particularly haunting presence. For months on end, the small band of survivors lives on the run, in hiding, always on the edge and with their weapons at the ready, suffocated by the spatial emptiness that surrounds them —a voiding not unlike the one experienced by imperial troops in terrains controlled by local insurgencies, be that of the jungles of South America in the 1600s or the mountains of Afghanistan today.

World War Z

Following from my last post on the art of bombing – on artists who have attempted to render the aerial perspective of conventional bombing – Honor Harger (from Lighthouse) provides a useful review of artists who are doing the same for drone strikes in his ‘Drone’s eye view’.  Honor writes:

The work of artists such as Trevor Paglen, Omer Fast, and James Bridle exists within a long tradition of artists bearing witness to events that our governments and military would prefer we didn’t see. But Bridle’s work is also part of an ongoing collective effort from both artists and engineers to reveal the technological infrastructures that enable events like drone-strikes to occur.

Omar Fast, 5000 feet is best (2011)

Honor is referring to James Bridle‘s Dronestagram and related projects that I noted earlier, and to Trevor Paglen‘s Drone Vision (see also his other drone-related projects here).  Trevor’s work includes an interview and video clip from Noor Behram, a Pakistani photo-journalist who has been painstakingly documenting CIA-directed drone strikes in the Federally Administered Tribal Areas. He’s best known for his harrowing images of the aftermath of drone strikes, but he also shot this video of a drone over his own house:

“Witnessing a drone hovering over Waziristan skies is a regular thing,” says Noor Behram, who shot this video outside his house in Dande Darpa Khel, North Waziristan.

For more than five years, Behram has been documenting the aftermath of drone attacks in Pakistan’s tribal areas, the hub of the CIA’s remote assassination program. When Behram learns of a strike, he races towards ground zero to photograph the scene. “North Waziristan,” he explained “is a big area scattered over hundreds of miles and some places are harder to reach due to lack of roads and access. At many places I will only be able to reach the scene after 6-8 hours.” Nonetheless, Behram’s photographs are some of the only on-the-ground images of drone attacks.

“[The few places where I have been able to reach right after the attack were a terrible sight” he explains, “One such place was filled with human body parts lying around and a strong smell of burnt human flesh. Poverty and the meagre living standards of inhabitants is another common thing at the attack sites.” Behram’s photographs tell a different story than official American reports that consistently deny civilian casualties from drone attacks: “I have come across some horrendous visions where human body parts would be scattered around without distinction, those of children, women, and elderly.”

For Behram, this video is nothing exceptional. “This was like any other day in Waziristan. Coming out of the house, witnessing a drone in the sky, getting along with our lives till it targets you. That day it was in the morning and I was at my home playing with my children. I spotted the drone and started filming it with my camera and then I followed it a bit on a bike.”

The third artwork in Honor’s triumvirate is Omer Fast‘s fictionalised Five Thousand Feet is the Best, which I included in my list of Readings and Screenings on drones back in August.  There’s a clip below, though the full presentation runs to 30 minutes:

The film is based on two meetings with a Predator drone sensor operator, which were recorded in a hotel in Las Vegas in September 2010. On camera, the drone operator agreed to discuss the technical aspects of his job and his daily routine. Off camera and off the record, he briefly described recurring incidents in which the unmanned plane fired at both militants and civilians – and the psychological difficulties he experienced as a result. Instead of looking for the appropriate news accounts or documentary footage to augment his redacted story, the film is deliberately miscast and misplaced: It follows an actor cast as the drone operator who grudgingly sits for an interview in a dark hotel. The interview is repeatedly interrupted by the actor’s digressions, which take the viewer on meandering trips around Las Vegas. Told in quick flashbacks, the stories form a circular plot that nevertheless returns fitfully to the voice and blurred face of the drone operator – and to his unfinished story.

He-111 Luftwaffe bombardiers viewWhat is particularly interesting to me are the ways in which ‘seeing like a drone’ is and is not like seeing through a standard bombsight: the techno-optical regime through which conventional bombing has been conducted differs from the high-resolution full-motion video feeds that inform (and misinform) the networked bombing of late modern war.  Those feeds significantly compress the imaginative distance between the air and the ground, but they do so in a highly selective fashion.  Today’s remote operators, who may be physically thousands of miles away from the target, nevertheless claim to be just 18 inches from the conflict zone, the distance between the eye and the screen, and they (un)certainly see far more of what happens than the pilots of conventional strike aircraft.  But in Afghanistan, where remote operators are usually working with troops on the ground, they become immersed in the actions and interactions of their comrades – through visual feeds, radio and internet – whereas their capacity to interpret the actions of the local population is still strikingly limited.  So it is that local lifeworlds remain not only obdurately ‘other’ but become death-worlds.

Since I read it yesterday I’ve been mesmerized by Maymanah Farwat‘s fine short essay at Jadaliyya on Baghdad-born artist Dia al-Azzawi‘s (pictured left) Sabra and Shatila Massacre currently on view at Tate Modern in London.

The artwork itself is copyright, and the Tate online pages describe but don’t display it, but if you click on the link to Jadaliyya above you can see it; it’s also – vividly – here, and there’s also a detail here and more here. The vast four-panelled work is a response to the massacre of Palestinians in two refugee camps in Lebanon in 1982 by Phalangist militias under the eyes of the Israeli Defense Force commanded by Ariel Sharon.

Within a labyrinth of death and the mundane (the remnants of domestic structures), the artist is relentless in his indictment, what he refers to as “a manifesto of dismay and anger.” Areas of white, where the eye would normally rest in a monochromatic composition, ignite horror, become corpses. Instances of Cubism are employed not to convey the dynamic movement of form but as a system of measure through which to count out cyclical disaster.

The artist started work on the project the day after the killings:

‘I had at that time a roll of paper and, without any preparatory sketches, the idea for the work came to me. I tried to visualize my previous experience of walking through this camp, with its small rooms separated by a narrow road, in the early 1970s.

But this vast composition is more than a memory work: Dia al-Azzawi was also inspired by Jean Genet‘s Quatre heures à Chatila (‘Four Hours in Shatila’) (available in the Journal of Palestine Studies 12 (3) (1983) 3-22).  As Ahdaf Soueif tells the story:

‘[Genet] was, it seems, one of the first foreigners to enter the Palestinian refugee camp of Shatila after the Christian Lebanese Phalange, with the compliance of the Israeli command, tortured and murdered hundreds of its inhabitants. There, pushing open doors wedged shut by dead bodies, Genet memorised the features, the position, the clothing, the wounds of each corpse till three soldiers from the Lebanese army drove him at gun point to their officer: “‘Have you just been there?’ [the officer] pointed to Shatila. ‘Yes.’ – ‘And did you see?’ — ‘Yes.’ — ‘Are you going to write about it?’ — ‘Yes.’”

Sabra and Shatila Massacre retains that extraordinary, forensic attention to detail – to the wretched remnants of the ordinary – and it’s often compared to another, equally epic rendering of horror, Picasso‘s giant Guernica. (You can also see the parallels, I think, in the same artist’s Elegy to my trapped city (2011) below).

There’s more on the to-and-fro between the textual and the visual in relation to Sabra and Shatila in  Zahra A. Hussein Ali, ‘Aesthetics of memorialization’, Criticism 51 (2010) 589-621.  And Vimeo has an English-language version of Carlos Lapeña‘s film (2005) Four hours in Chatila inspired by Genet’s testimonial:

But if memory-work haunts these visualizations, then a film to watch in conjunction with and counterpoint to Lapeña’s is Ari Folman‘s ‘animated documentary’ Waltz with Bashir (2008) – described by Peter Bradshaw in the Guardian as ‘a military sortie into the past’ – in which the director tries to come to terms with his non-memory of being a young Israeli soldier in Lebanon in 1982 and, in so doing, converts Sabra and Shatila into lieux de mémoire.

Among the many thoughtful critical responses to the film, Natasha Mansfield‘s open-access essay on ‘Loss and mourning’ at Wide Screen 2 (1) (2010) deals with the differential distance between camera and animation (Ohad Landesman and Roy Bendor develop this in more detail in animation 6 (3) (2011) 353-70), Katrina Schlunke in ‘Animated documentary and the scene of death’ in South Atlantic Quarterly 110 (2011) 949-62 treats the final cut from animation to documented images of the massacre, while  in ‘War Fantasies’, Modern Jewish Studies 9 (2010) 311-26 Raz Yosef – who also discusses these themes – objects to Folman’s focus on the Israeli ‘victim’ and its equation with the otherwise marginalised Palestinian victim.

The last is particularly troubling – see also Naira Antoun at electronic intifada and Ursula Lindsey at MERIP (‘Shooting film and crying’). For reflections on the thirtieth anniversary of the massacre, I recommend Seth Anziska in the New York Times (who documents US involvement), Zeina Azzam at Jadaliyya, and Habib Battah at al Jazeera.  There’s also a moving briefing paper from Medical Aid for Palestinians here whose cover is based on Dia al-Azzawi’s artwork.

And although it doesn’t address the visual – it’s an artful ‘misreading’ of Palestinian poet Mahmoud Darwish‘s memoir of Beirut via the Goldstone report on the Israeli assault on Gaza in 2009 – Barbara Harlow‘s ‘The geography and the event’, Interventions 14 (2012) 13-23 amplifies those contemporary resonances in ways that are worth attending to:

New ‘events’ – whether Operation Peace for Galilee (Beirut, 1982) or Operation Cast Lead (Gaza, 2009) – perhaps call, after all, for new ‘geographies’, such as universal jurisdiction, a principle in international law according to which states are allowed to claim criminal jurisdiction for actions – deemed heinous and to be crimes against humanity – committed outside their boundaries.

My last post trafficked, amongst other things, in a geography of time-space compression, so it’s time (and space) to introduce ASAP: a title chosen by Tina di Carlo, former curator of architecture and design at New York’s Museum of Modern Art and a graduate of Eyal Weizman‘s Research Architecture programme at Goldsmith’s, to echo the English ‘as soon as possible’ – ‘to evoke a sense of urgency and speed where space collapses in time’ – and, more precisely, to signal the Archive of Spatial Aesthetics and Praxis.  Established in 2010, this is a virtual Aladdin’s cave of projects and practices, texts and objects.

You can fossick for your own favourites – everything is accessible from the starting grid – but here are two of mine.  The first is Teddy Cruzs Political Equator project.  This uses the US/Mexico border – specifically  Tijuana/San Diego – as a platform to describe an arc through other global borderlands all located between 30 and 36 degrees North:

Along this imaginary border encircling the globe lie some of the world’s most contested thresholds: the US–Mexico border at Tijuana/San Diego, the most intensified portal for immigration from Latin America to the United States; the Strait of Gibraltar, where waves of migration flow from North African flow into Europe; the Israeli-Palestinian border that divides the Middle East, along with the embattled frontiers of Afghanistan, Iran, Iraq, and Syria, and Jordan; the Line of Control between the Indian state of Kashmir and Azad or free Kashmir on the Pakistani side; the Taiwan Strait where relations between China and Taiwan are increasingly strained as the Pearl River Delta has rapidly ascended to the role of China’s economic gateway for the flow of foreign capital, supported by the traditional centers of Hong Kong and Shanghai and the paradigmatic transformations of the Chinese metropolis also characterized by urbanities of labor and surveillance.

You can find full details of the associated meetings (‘conversations’), videos and more at the project website here.

Second is Karen Mirza and Brad Butler‘s Museum of Non-Participation.   This is a travelling project that started in Islamabad in 2007.  The two artists watched the demonstrations by the Lawyers’ Movement against the dismissal of the Chief Justice by the Musharaf regime and the violent response by the military/police from a window in the National Art Gallery – more about the protests here and here – and went on to develop a multi-sited, multi-voiced project that has been staged in Karachi, in London’s Bethnal Green and elsewhere.  One of its central aims is to contest the dominant narrative (and geographical imagination) of Pakistan as a ‘rogue state’ and to find (in part, I think, through a contrapuntal rendering of London and Karachi) ‘other languages and other voices’ to convey everyday life under the sign of the postcolonial.

ASAP explains:

The Museum of Non Participation began as a critique and ultimately exploration of the political agency of the Museum through what the artists call the space of the NON… which is at once a radical critique of the Museum which often and has historically stood by as a mute witness [and [a redefinition] of [its] traditional architectural typology, transforming it from a shelter that houses objects to a literal sign that travels around.

You can download a detailed (30pp) feature from Kaleidoscope here.

The Museum was in Vancouver this month, where it included a screening of Deep State (2012) , a film developed in collaboration with China Miéville (and my thanks to Jorge Amigo for the notice). Here is a preview:

The film takes its title from the Turkish term ‘Derin Devlet’, meaning ‘state within the state’. Although its existence is impossible to verify, this shadowy nexus of special interests and covert relationships is the place where real power is said to reside, and where fundamental decisions are made – decisions that often run counter to the outward impression of democracy.

Amorphous and unseen, the influence of this deep state is glimpsed at regular points throughout the film – most clearly surfacing in its reflexive responses to popular protest, and in legislated acts of violence and containment, but also rumbling and reverberating, deeper down, in an eternally recurring call-and-response between rhetorical positions and counter-languages, in which a raised fist, a thrown rock, a crowd surge, an occupation provoke a corresponding reaction in the form of a police charge, a baton attack, a pepper spray, assassinations.
There’s an interview with Mirza and Butler about the film here, where Mirza explains that when she read Miéville’s The city in the city she was struck by the ‘condition of unseeing in the midst of seeing’ which is at the heart of the book. Miéville’s extraordinary combination of a radical reading of international law  – in his Between equal rights: a Marxist theory of international law (2006) and also, for example, here –and what he calls his ‘weird fiction’ was not only a ‘compelling combination’ but also a creative platform from which to develop a script and then the screenplay. Michael Turner provides both a sympathetic account of the Museum project and a spirited critique of the Vancouver screening here (there’s also a constructive response: scroll down).
You can, I hope, see why these two projects – from borderlands to international law – interest me.  They are also vivid examples of the connections Alan Ingram is so deftly pursuing between contemporary art and what he calls ‘experimental geopolitics’ (a term I find much more appealing than critical geopoltiics….)

The Arab uprisings heightened interest in the politics of new social media, and much attention was directed at platforms like Twitter (which is emphatically not to say that any of this can be reduced to a ‘Twitter revolution‘).  Swirling around these discussions, breaking the 140-character limit of a tweet, was an insistently visual thematic, though this too was often limited to cellphone videos uploaded to YouTube and other sites (and then retransmitted by mainstream news media).  But there are other ways in which film/video can function as witness.

The use of film as witness is usually traced back to the International Military Tribunals in Nuremberg after the Second World War: see in particular Lawrence Douglas‘s classic The Memory of Judgment: Making law and history in the trials of the Holocaust (Yale University Press, 2001) – you can also read an early version of the key essay, ‘Film as Witness: Screening “Nazi Concentration Camps” before the Nuremberg Tribunal,’ in The Yale Law Journal,  105 (2) (1995) or access the book version (so far as I can see, without the accompanying images) online from Yale here.

Douglas’s thoughtful essay is, in a sense, framed by a remark that appears mid-way through it.  When reporter Ed Murrow described Buchenwald concentration camp in April 1945 he ended his broadcast by saying: ‘I pray you to believe what I have said about Buchenwald.  I have reported what I saw and heard, and only part of it.  For most of it, I have not words.’  When the prosecutors at Nuremberg elected to show a film compiled by former Hollywood director Lt Col George C. Stevens from black-and-white footage shot by Allied troops when they liberated the camps – Nazi Concentration Camps – they claimed , as one of them put it, that the film ‘represents in a brief and unforgettable form an explanation of what the words “concentration camp” imply.’  A horror, then, that transcended words – or, as Walter Benjamin confessed in a different context, ‘I have nothing to say, only to show’.

‘This use of film in a juridical setting was unprecedented’, Douglas notes, but it also raises a crucial question – ‘What exactly did the tribunal see when the prosecutors screened Nazi Concentration Camps?’ – that cannot be answered from the trial transcripts. These simply record:

[The film was then shown]

COL. STOREY: That concludes the presentation.

[The Tribunal adjourned until 30 November at 1000 hours]

The question is vital because it invites another: if images took the place of words that could not be found, then how was the tribunal ‘to submit unprecedented horror to principled legal judgments’ that necessarily returned to the verbal and textual?  Douglas’s pursuit of the question is what gives his essay such a compelling narrative force.  He shows in detail how even the visual faltered in the face of such horror: how the camera was confused, confounded, embarrassed – in a word, unsteadied.   He describes, too, how the film incorporates witnesses viewing the atrocities as a moment in its own witnessing: ordinary Germans being forced to view the exhumation of corpses, GIs and generals filing past dead bodies and emaciated survivors.  What these scenes do not  – cannot – do, Douglas concludes, is adjudicate responsibility:

‘Though the film provides a picture of a crime scene so extreme that its horrors have unsteadied the camera’s idiom of representation, it does not translate its images into a conventional vocabulary of wrongdoing.  Instead, the very extremity of the atrocity captured on film challenge sone to locate terms capable of naming and condemning these crimes.  How, then, was the prosecution able to assimilate evidence of unprecedented atrocity into a legal category of criminality?’

This is film as retrospective, but the questions about witnessing are no less difficult to answer when we turn to film shot ‘in the moment’ (and sometimes as a hideously staged moment of the horror). Helen Lennon carries the story forward from the Second World War tribunals to the International Criminal Tribunals for the former Yugoslavia and for Rwanda in ‘A witness to atrocity: film as evidence in International War Crimes Tribunals’ in Toby Haggith and Joanna Newman (eds), The Holocaust and the moving image: representations in film and television since 1933 (Wallflower Press, 2005).   She discusses the need to interrogate, even ‘cross-examine’ the visual testimony, but she concludes with two questions that loop back to Nuremberg:

‘It is necessary to confront the question of what is not shown at these trials, asking: In what ways are these moving images directing our attention toward certain violations, and away from others? What is the law refusing to see when ‘[the film was then shown]‘ and ‘[the videotape played]‘?

These are still sharp questions, but it is possible to use documentary film in ways that are not evidentiary (in the legal sense) and which deliberately avoid showing ‘the horror’ – and yet still offer a powerful, critical perspective.  I’ve been watching the work of a remarkable group of Syrian film-makers – Abou Naddara (very roughly: “Man with glasses” or, since this is also slang, something like “Goggles”) – who use film both to document and to mobilize events in Syria through what they call ‘emergency cinema‘.   The group publishes a short film on the web every Friday here (also on Vimeo) and they are, of course, also on Facebook here.  These aren’t conventional documentaries, and they certainly aren’t the YouTube uploads that I imagine most of us have become (too?) familiar with: fuzzy, jerky, grainy shots of the fighting or the shelling.

Cécile Boëx interviews the group over at Books & Ideas here.  They explain that they were already  ’lying in wait’ for the revolution:

‘… we took up the position of a sniper, lying in ambush behind apparently harmless short films distributed anonymously on the Internet in 2010. We were hoping to reach our public right under the censors’ nose. And our hopes seemed to be coming true, because a few months after our website went live, we had already found the means to produce two series of short documentary films that also had to be made more or less clandestinely. In short, we were already lying in wait when the revolution erupted in March 2011. We were even preparing another skirmish, strengthened by the public support we were beginning to receive. The question was not, therefore, whether or not we should get involved in the revolution, but rather how to do so, and what was the best approach to take. After a month of trial and error, we made what was to be our first very short weekly film, entitled The Infiltrators, a disparaging expression used by Bachar al-Assad to refer to the anti-regime demonstrators. The film portrayed an elderly Damascan artisan letting loose against the Assad regime in a monologue that showed the personal, deep-rooted resilience of the Syrian revolt.’

As these remarks imply, their primary audience is inside Syria, and their involvement in the revolution is directed, in large measure, at reaching those who support the Assad regime.

Despite the sniper imagery, their presentations do not treat violence as spectacle – usually they avoid its direct representation altogether.  In the interview they connect this to the conditions under which they are forced to work, but they also insist that these burdens produce a paradoxical freedom:

‘Our project is basically part of the tradition of original documentary cinema, as shown by most of our very short films offering sequences from people’s lives or extracts from interviews, which we choose to film with closeness and empathy. However, we are working in a state of emergency and are subject to constraints that may or may not be justified, including access to film sites, safety of those filmed, social developments or the state of the Internet connection. We can also say that we take pleasure in working in an emergency situation because we feel an unprecedented sense of freedom. And that feeling of freedom carries us from one register to another by happily blurring the boundaries, including the one that separates documentaries and fiction. Besides, that confusion is a general characteristic of our films (Everything Is Under Control Mr. PresidentMy name is MayThe Mufti Wants to…End of Broadcast). We make aesthetic and political choices that portray the way in which our reference points have been turned upside down by the revolution. It also conveys our pledge to represent our people’s enthusiasm by ensuring they are not reduced to stereotyped characters, places or formats.’

So this isn’t ‘film as witness’ in the sense discussed by Douglas and Lennon, and it’s profoundly critical of the way in which the mainstream media now demand ever more scenes of violence that violate the Syrian people all over again.  Here is a pointed example (the screen isn’t blank, and the video takes only two minutes – do watch it).

‘When there’s talk of a ceasefire, for example, they tell us “send us images of shots being fired.”‘

When I watch these short films – some of them so short that they may be visual tweets, I suppose, but they are all carefully composed – I don’t see a parade of heroes or victims, or any of the usual cartoon characters, but a studied indictment of the ways in which the visual and the violent can otherwise lock together: an insight that will be no surprise to readers of Paul Virilio‘s War and cinema (1984; Verso trans. 1989) or to followers of David Campbell who, among many other important contributions, underscores the close relationship between the gun and the camera. (What else did you think ‘shooting’ meant?)

For more on the films (and the tradition from which they derive) see Nehme Jameli here, and for brief reports that situated the project within the wider cultural politics of resistance in Syria see Donatella Della Ratta at al Jazeera here and Amélie Rives at Near East Quarterly here.