Experimental Cinema is a Radicalizer

At what point in a career does one establish a rationale for experimental cinema?  How long after a medium’s formation is it still acceptable to describe its purpose?

There is no reason to limit a date of publication for logic.  The difficulty is that there is already much history of written text upon the subject and even upon this very topic.  The history of experimental cinema is equal in length to the history of cinema and now with well over 100 years of cinema there is also 100 years of cinema rhetoric.

However, just like everything it is subject to constant change, constant analysis and constant invention.  The most important concept to retain throughout this spilling out of ideas is, at the very least, an attempt to avoid reinventing the wheel.  I will start by stating that for as long as possible I will stick to the singular term “experimental cinema.”  Only so that I do not digress into the endless cycle of terminology semantics and nuances of “experimental,” “abstract,” “avant-garde.”  But rest assured I mean to use the term “experimental cinema” to encompass all these terms and more.  And, specifically for the purposes of this article, the limitations of the term are not defined by the writer, but by the reader and movie-goer.

Experimental cinema is a radicalizer.  By its very nature and function it has the potential to change people very extremely – to radicalize them.  How can this be?  How can such a passive recreation of cinema instigate such a shock?  Let’s set the scene, shall we.

It is an old scene. In fact, it is older then some societies, religions, cultures.  It is the cave analogy.  Whether Plato invented it or if it was indeed created by some figure named Socrates makes little difference now, but is now immortalized in the classic text The Republic.  It is a stage described many times again and again.  For our purposes it is quite apt.  It is really a very good description of what a cinema must have been like in the 3^rd Century BCE.  We start with a cave and in this cave we have individuals, let’s call them slaves because in Socrates mind they pretty much were.  These slaves are locked in a seated position and forced to stare at a wall.  They have restraints so that they are unable to move their heads.  Upon the wall are shadow and these shadows are created form a glowing fire, which is behind the slaves.  And in between the slaves and the fire are people, or projectionists - if you will, who pull out stocks of shapes – a horse, trees, cows, sheep, people, hills, buildings.  These shapes are brought up to where their shadow is brought into the filed of vision of the slaves and then removed, replaced by another shape, which is thusly removed and the cycle goes on.

The slaves are made to believe that this is the full scope and reality of the world.  Socrates invents this mythical world to describe the state of his world saying that the people who are marveled and praised are those who are like a slave that has a great skill of predicting correctly as to which shadow that will be the next to appear before it comes into view.  In his mind, a philosopher is damned with a punishment of knowledge because they are like a slave who is released and able to leave the cave and able to see the world as it truly is.  A freed slave who then returns to the cave describing to the other slaves what this real world is like and the fiction of their existence and their foolish guessing game is ridiculed as being delusional and crazy.  And Socrates continues to describe a world ruled by philosopher kings and the society they will create in a perfect world, which goes quite beyond our immediate needs at the current moment in relation to Experimental Cinema.

Let us take this scene and reverse it.  Not so much in it’s power structure nor it’s scenario, but within it’s linear structure.  We start with a free people. They wonder about this world their entire lives seeing the world as it is.  Over time they take it for granted, but still continue living.  At one point one individual enters a cave lead in by strange discolorations on the rocks that seem to have a shape or meaning.  They are lead further and further back until they find huge shadows upon the wall and a comfortable seat, which makes for easy viewing of these shadows.  At first the shadow catches their eye because it is moving, but they cannot make sense of it.  After some time they begin to realize that the shapes are representations.  It takes quite a bit of pondering and conjuring, but they eventually see the shapes as signifying of objects that they know from outside the cave.  Symbols, representations or abstracts that take some time to explore with one’s imagination in order to make the connection to the referential object.  These shadows deviate from their originals.  They are two-dimensional, without color, different in size, alternate design and they also bare some other characteristics that function in order to resemble the original, but through simplification.  For example, there is a figure, which is a circle with lines protruding directly out from it to represent the sun.  The original sun has no lines protruding from it, but the lines work as an abstract representation of rays of light extruding from the sun.

The forms of images begin as fairly representational.  Their shape is proportionally the same as the originals with only slight mental adjustments and explorations into personal imagination does the individual make sense of the shadows.  The shadows continue and the individual starts to realize there is a correlation between the images.  It is telling a story.  This story starts out realistic and after some time delves into an imaginary world where real objects are converted yet again so that they are harder to distinguish from their original.  Still after some pondering and analysis of these new shadows does the individual continue to distinguish the symbolic meaning of the shadows.  The story further continues into alterations and more alterations of reality until the objects are completely abstract.  It is at this that the individual is baffled.  S/he takes labors mentally over these new and completely foreign objects.  They leave the cave and are dizzy with confusion then return again to attempt to make sense of the objects once again.  Finally it hits him/her that these objects are solitary – they symbolize no referential object.  There is no name as to call each of these objects.  They are to be accepted purely for what they are and nothing more.

At this we have come to the radicalizing moment.  If the individual accepts this then they become radicalized.

Now the individual returns to the external world with his/her friends and colleagues.  S/he describes for them of this marvelous other world with new and different objects.  They begin to understand other objects and concepts of their former world as also possessing the ability to have alternative expressions.  First it starts simple.  "How is this plate both a function for eating and an abstract sculpture at the same time?  What are other ways we can make a plate that is radically different but still carry a function?"  Then it goes beyond simple everyday items.  "If I squint while looking at this tree it becomes a completely abstract shape and has beauty to it.  At what point is the tree no longer a tree?  Is it determined by how I look at it?"  Eventually over time they explore larger world concepts of sociological, political, cultural and philosophical navigations.  "What other ways can government exist that they might be abstracted, but still carry a purpose?"

Their friends and colleagues will think they are delusional or hallucinating, but individual assures them that what they have witnessed is true.  “So, what you have seen is real?” one might say. 

“Well, yes.  And no.” s/he would answer. 

“And these different and other worldly objects, they are real?”

“Both yes and somehow no.”

“Well, how can this one thing exist and not exist?  And this other world with other governments and other countries and other economies, how can they exist if your impetus carries such a flawed genesis?”

“It might be possible that if you also see this then you will understand this alternative world.”

So, the individual takes his/her colleague to the cave.  However, in this case the colleague does not accept what they see when an abstract appears in their field of view.

“Do you not see this strange object that represents only an abstract form?”

“All I see is a shadow and nothing more.”

“But the shadow has a representation of a large meaning beyond what you can see.”

“The shadow’s only meaning is that it is a shadow.  You’re ideas are flawed from the start.  I will bother no more with this.”

And so we are left to ourselves, but now the seed is born.  As we’ve accepted experimental cinema we must accept and even instigate experimental life-styles, experimental habits, experimental logic.  A notch has turned in our brain.  What was previously not possible has become possible.  What was previously out of our angle of view we now see because our view has become so wide that the horizon has disappeared.  Reality holds a myriad of possibilities.  Realization is brought upon because of the field we engulf ourselves in.