Alejandro Jodorowsky, who successfully crowdfunded his last film The Dance of Reality is turning to Kickstarter to fund his next film:
After a 23 yearlong absence, the director of cult classics El Topo (1969) and Holy Mountain (1973) made his comeback in film direction in 2013 with The Dance of Reality. The film was based on the first part of Alejandro Jodorowsky’s homonymous autobiographical book, depicting his childhood years in Tocopilla, Chile. His new film ENDLESS POETRY (Poesía Sin Fin) will be based on the latter half of the same book, depicting the author’s youth in lively Santiago de Chile.
Nicolas Winding Refn — who dedicated Drive to Alejandro Jodorowsky — is reportedly adapting Jodo and Moebius’ comic book The Incal:
France Inter also talked with Refn on the Croisette, and while they don’t provide a direct quote, they do report that he’s working on an adaptation of Jodorowsky and Moebius’ comic series “The Incal.” The original six book series launched in 1981 and is set in a dystopian future, detailing the battle over the powerful Incal crystal. The comic series is notable in that it followed the collapse of Jodorowsky’s “Dune,” and utilizes some of the similar designs that Moebius had created while working on the movie. (The forthcoming documentary “Jodorowsky’s Dune” goes into more detail about that, and you can read our report on that flick right here).
Drummond and Cauty claimed that their solicitor was sent…
…a contract with an organization or individual calling themselves ‘Eternity’. The wording of this contract was that of standard music business legal speak, but the terms discussed and the rights required and granted were of a far stranger kind.
“Whether The Contract was a very clever and intricate prank by a legal minded JAMS fan was of little concern to Drummond and Cauty,” Information Sheet 8 continues.…
For them it was as good a marker as anything as to what direction their free style career should take next.… In the first term of The Contract they, Drummond and Cauty, were required to make an artistic representation of themselves on a journey to a place called THE WHITE ROOM. The medium they chose to make this representation was up to them. Where or what THE WHITE ROOM was, was never clearly defined. Interpretation was left to their own creativity. The remuneration they are to receive on completion of this work of art was supposed to be access to THE “real” WHITE ROOM.
The pair claim that they went on to sign this contract, despite the advice of their solicitor to have nothing to do with it. It is worth noting at this juncture that Cauty and Drummond were ignorant of Operation Mindf**k. Their sole knowledge of Discordianism came from Illuminatus!, which Cauty had never read and which Drummond had not, at that time, ever finished. By signing any such contract they were not simply ‘playing along’, for they would have had no context for what the contract was, or where it had come from.
In this reading of events, Drummond and Cauty appear to have taken a Discordian Operation Mindf**k prank letter at face value, and spent hundreds of thousands of pounds making a piece of work that would fulfil their part of a hoax contract that they chose to sign.
As to what the ‘real’ White Room which the contract alluded to was, Drummond and Cauty were typically candid: “Your guess is as good as anybody’s.” In Discordian terms, however, the meaning is relatively clear. The White Room refers to illumination, or enlightenment. The word ‘room,’ however, is interesting. The use of a spatial metaphor defines enlightenment as a place that can be travelled to, or sought in a quest. The search for the White Room becomes a pilgrimage, with the White Room itself taking on the character of the Holy Grail. Drummond and Cauty’s film, when seen in this light, becomes a means to an end. The White Room was not intended as a film that would make money or enhance their careers. It was, instead, a step along the path in a search for enlightenment.
Danza De La Realidad (“The Dance of Reality”) is an autobiographical film that Jodorowsky crowdsourced. It should debut today at the Cannes film festival (or perhaps already did), along with Jodorowsky’s Dune, a documentary about the director’s cancelled attempt to adapt the book.
The LA Times has more:
Born to Russian Jewish émigrés in 1929, Jodorowsky studied theater and worked as a circus clown and puppeteer in Santiago. In postwar Paris he performed mime with Marcel Marceau and fell in with the surrealists. He then moved to Mexico, where he mounted dozens of plays inspired by Antonin Artaud’s theater of cruelty. Back in Paris, where he has lived since the 1980s, he cultivated multiple sidelines: writing comic books, studying the tarot and developing a therapeutic method known as psychomagic, rooted in both psychoanalysis and shamanism.
Psychomagic is the guiding philosophy of “The Dance of Reality,” a kind of home movie writ large. Jodorowsky’s wife, Pascale Montandon, was the costume designer, and three of his sons appear in it, including Brontis (who in “El Topo” portrayed the son of the title character, a gunslinger known as “the mole” and played by Alejandro Jodorowsky). In the new film, Brontis, now 50, plays Jodorowsky’s Stalin-lookalike father, whom the director described as “a very terrible father, a very hard man, but he had his reasons.”
“Before we started, I said to the crew, ‘I am trying to heal my soul,'” Jodorowsky said. “But it’s not an egocentric, narcissistic picture. Poetry doesn’t speak about history. It speaks about interior life, universal problems.”
Of course, the entire story is swathed in surreal mythology, dream logic and instant day-glo legend, resmembling Fellini, Tod Browning, Emir Kusturica, and many more. You can’t be sure how to extract conventional autobiography from this. Despite the title, there is more “dance” than “reality” — and that is the point. Or part of the point. For the first time, Jodorowsky is coming close to telling us how personal evasiveness has governed his film-making style; his flights of fancy are flights of pain, flights from childhood and flights from reality. And now he is using his transformative style to come to terms with and change the past and to confer on his father some of the heroism that he never attained in real life.
The Source Family is a new documentary about the far out hippie commune/cult of the same name. It debuted in New York City on May 1 and will be hitting indie theaters across the country soon. The Hairpin has a good write-up.
Ultimately, the Capitol’s domination of the Districts is perhaps most obviously read in terms of colonial domination. In the hunger games, the colonised are forced to celebrate their own defeat and to acknowledge the unassailability of their colonisers’ power. But whether we read the film in generational, colonial, geographical, historical, or class terms – or, as seems best, as a combination or condensation of all these modes – it is clear that Panem is world in which there is Empire but no Multitude – or, rather, we see the Multitude flicker into existence only fitfully, in the uprisings which play only a small part in The Hunger Games but which take on a greater significance as Collins’ trilogy develops.
“Suicide is the decisive political act of our times”, claimed Franco Berardi in Precarious Rhapsody: Semiocapitalism and the Pathologies of the Post-alpha Generation. (London: Minor Compositions, 2009, p55). In a world where domination is total, where power has unquestioned dominion over life and death, then the only recourse for the oppressed is to die on their own terms, to use their deaths as – symbolic as well as literal – weapons. Thus, in The Hunger Games, it is Katniss and Peta’s threat of suicide which checkmates the Capitol. In choosing to die, they not only deny the Capitol the captured life of a victor, they also deny it their deaths. Death in the arena ceases to be a reconfirmation of the Capitol’s power, and becomes instead an act of refusal. Up until this climactic moment, The Hunger Games is striking for the fatalism of its lead characters, something that is all the more remarkable given the personal courage and self-sacrifice that they show. They think like slaves, taking it for granted that the Capitol’s power cannot be broken. Katniss and Peeta have at this stage no ambitions to head a revolution against the Capitol (although this becomes their fate in the later novels). Katniss acquiesces because she believes that confronting the Capitol is hopeless; any challenge to the Capitol’s power could only result in her family being tortured and killed. Poignantly, the only alternative to servitude she can imagine at the start of the film is escape into the woods. (It could be argued that the fantasy of escape into the woods is by no means confined to Katniss Everdeen; so much contemporary anti-capitalism, with its vision of a return to the organic and the local, to a space beyond outside the purview of Empire, amounts to little more than a version of this same hope.)
To appreciate eXistenZ’s contemporary resonance it is necessary to connect the manifest theme of artificial and controlled consciousness connects with the latent theme of work. For what do the scenes in which characters are locked in fugues or involuntary behaviour loops resemble if not the call-center world of twenty-first century labour in which quasi-automatism is required of workers, as if the undeclared requirement for employment were to surrender subjectivity and become nothing more than a bio-linguistic appendage tasked with repeating set phrases that make a mockery of anything resembling conversation? The difference between “interacting” with a ROM-construct and being a ROM-construct neatly maps onto the difference between telephoning a call center and working in one. […]
Autonomist theorists have referred to a turn away from factory work towards what they call “cognitive labour”. Yet work can be affective and linguistic without being cognitive – like a waiter, the call center worker can perform attentiveness without having to think. For this noncognitive worker, indeed, thought is a privilege to which they are not entitled. Writing in The Guardian recently, Aditya Chakrabortty (http://www.guardian.co.uk/commentisfree/2010/aug/31/why-our-jobs-getting-worse) referred to a study of two of Britain’s biggest supermarkets by the sociologist Irena Grugulis. “A trained butcher revealed that most meats were now sliced and packaged before they arrived in store; bakers in smaller shops now just reheated frozen loaves. In their paper, published this summer, Grugulis and her colleagues note that ‘almost every aspect of work for every kind of employee, from shopfloor worker … to the general store manager, was set out, standardised and occasionally scripted by the experts at head office’. Or, as one senior manager put it: ‘Every little thing is monitored so there is no place to hide.’” According to the labour theorist Phil Brown “permission to think” will be “restricted to a relatively small group of knowledge workers” in countries such as the UK and US. Most work will be routinised and outsourced to places where labour is cheap. Brown calls this “digital Taylorism” – suggesting that, far from being engaged in cognitive work, digital workers will increasingly find their labour as crushingly repetitive as factory workers on a production line. eXistenZ’s muted tones anticipates this digital banality, and it is the banal quality of life in an digitally automated environment – human-sounding voices that announce arrivals and departures at a railway station, voice-recognition software which fails to recognise our voices, call center employees drilled into mechanically repeating a set script – that eXistenZ captures so well.
This is one of those things where I don’t know where the non-fiction stops and the fiction begins. Apparently radical psychotherapist Felix Guattari (co-author of A Thousand Plateaus) wrote screenplay that was never produce. And apparently Silvia Maglioni and Graeme Thomson made a documentary about searching for it.
This story is pure science fiction. It’s the story of UIQ, the Infra-quark Universe; a dweller, I now see, of a Calabi-Yau dimensional manifold, one that knows no individuation, no gender, no distinction between self and other, without fixed limits in space or time. Axel, a brilliant young biologist, discovers a membrane permitting contact with this Infra-quark universe in a mutant strain of phytoplankton and then has to go on the run because the signals from the bacterium play havoc with communications networks. For, once contact has been made, UIQ is already potentially everywhere and everywhen, though invisible; a disturbance in the air that begins (if we can still use that word) to derail the physical laws of the known world. Axel hides out in a squat in Germany, recruiting its broken denizens to help him stabilize contact with UIQ via a DIY interface cobbled together from repurposed junk technology. UIQ begins to converse with the inhabitants, establishing more intensive relations with three in particular: Manou, a precociously intelligent little girl seemingly without parents; Eric, a schizophrenic who has a strangely intimate rapport with a washing machine; and Janice, a young punkish student and part-time DJ.
It is Janice who takes it upon herself to educate UIQ about the affairs of humanity, the nature of individuation and the distinctions between self and other, male and female, that—despite its vast intelligence—continue to perplex and fascinate our bacterial hero. And so UIQ attempts to individuate itself for her, to be “someone” for Janice, to conjure up a face and a voice. It finds that there are “others,” notably Axel, vying for her attention, and so it discovers, too, the meaning of jealousy and the desire to possess. UIQ in love? In the meantime, this face, a blurred enigmatic triangle of three black holes, begins to show its face everywhere: as an ineradicable stain of negative space on TV screens; in stirrings of pond water; in a flight of pigeons or a panicking crowd.
I don’t buy very many single issues, but here are some that I bought and liked:
COPRA # 1 by Michel Fiffe. This was a pleasant surprise. I hadn’t heard of Fiffe before I saw it promoted by Floating World Comics. It reminds me a bit of Graham’s Prophet in that it’s an indie artists’ take on super hero comics of the past. I haven’t read the second issue yet but plan to pick it up soon. There’s a preview of issue 1 here and issue 2 here.
The Rise of Siri by Shlok Vaidya. Science fiction that reads more like design fiction — this is all about the ideas, not the characters. Already a little dated since Apple has announced that it’s bringing some of its manufacturing back to the U.S.
Pavlov’s Dogs is an Invisibles fan film edited by Trevor Blake and starring Nabil Shaban as the voice of Mister Quimper.
Shaban is an actor and filmmaker who in addition to having appeared in several films has worked with the Crass Collective and appeared as a Doctor Who villain. Trevor wrote an essay on Skin Horse, Shaban’s documentary about the sex lives of the disabled here.
Above: The trailer for Jimmy’s End, a forthcoming 30 minute film written by Alan Moore and directed by Mitch Jenkins. According to Lex Records, it is the second part of a series of short films collectively called “The Show.” The first, titled Act of Faith, is a prequel to Jimmy’s End and will be released on jimmysend.com on November 19. Jimmy’s End itself will be released on November 25.
Moore had previously recorded “March of the Sinister Ducks” and other works with David J of Bauhaus and Love and Rockets (the band, not the comic). Speaking of whom, Moore once wrote a letter to Fortean Times about one of his performances with J, which has been reproduced online.