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Alves Costa, Catarina - Making Films in Cape Verdean Islands PDF
Alves Costa, Catarina - Making Films in Cape Verdean Islands PDF
Making films in Cape Verdean islands: poetic versus observational filmic strategies
Catarina Alves Costa
FCSH‐NOVA
(NOT PUBLISHED)
I am interested here in discussing one single aspect dealing with the cinematographic language
we’ve been using in observational ethnographic films, specially the particular way we use camera.
For that, I will stress to start with, 2 points:
1‐ The first one is about me talking about my work, consider being an author. Paul Henley1
has been talking about a long historical denial of authorship in western ethnographic films.
He stresses that “the notion of authorship in any form of documentary filmmaking is
problematic, but it is particularly so in relation to ethnographic filmmaking”. In fact, the
sense that the exercise of authorship in ethnographic filmmaking is somehow problematic
continues to linger in the literature of visual anthropology. Possibly the most negative
consequence of this has been not so much to inhibit the making of authored ethnographic
films as such, but rather to short‐circuit a more general theoretical discussion about what
kind of authorship is most appropriate to contemporary ethnographic film practice. For
Henley, authorship is most made manifest in the structuring of the rushes into a narrative
(sometimes constructed even before the filmmaker set foot on location) but I will reflect
here on the camera work.
2‐ The second one is defending ethnographic film as a genre inside documentary with its
specific history and a particular ethos built around ethical questions: as we know, the
centre of gravity of this films should always be “the voices of the subjects and the everyday
sounds, movements and colours of their world”. 2 In my work I am not either using
ethnographic film to combine text and images in an interactive way nor using non‐linear
digital narratives. I prefer to think that some of the recent achievements in written
anthropology – like the study of patrimonialization and the objectification of culture (a
question that is present in the film The Architect)‐ can be understood in ways that only
cinematographic strategies can construct. As MacDougall pointed out, “the image speaks
directly to the senses and emphasizes the human body and objectifications of culture like,
for example, the social interactions”.3
I would like now to discuss some boundaries between the author’s poetic attitude and the more
observational‐like cultural description approach to cinematographic language. I will start by
showing two clips from two of my previous films, and then discuss how the different
ethnographies led me to different cinematic languages.
Both films were made in the islands of Cape Verde, an African island country located in the Central
Atlantic Ocean were I did fieldwork for some years. In the film More Soul (2000) we follow the
creative process of various performances and performers from the islands, actors musicians and
contemporary artists that are trying to find new ways of expressing a new afro and creole identity.
1
https://www.escholar.manchester.ac.uk/api/datastream?publicationPid=uk‐ac‐man‐
scw:3b3669&datastreamId=FULL‐TEXT.PDF
2
cit in Paul Henley
3
(2006: 1‐4)
2
In The Architect and the Old Village (2005) we can see how Siza Vieira, a famous Portuguese
architect, is called to coordinate the rehabilitation of the monuments and architectonic heritage of
the Old City, in Santiago Island to be a UNESCO patrimonial heritage. This project creates great
expectations in the local population, who envisage it as a way to improve their lives. The film tells
the story of the contact between these two worlds, ‐locals and architects‐ with two different life
concepts and two ideas of what is modernity.
(Films)
Both scenes were my camerawork and were shot in the same year, when I was finishing the
shooting of More Soul and starting to research the Architect.
The scene I showed is the first one I shoot, following the architect and his colleague, Helena,
around. The scenery is set up: two architects trying to convince the inhabitants to construct in the
traditional way. On the other side, Mr Abel, the emigrant that dreamed on a modern house in an
historical site and Rosalinda, the local person that mediates the conversation, tries to convince the
architects (using Portuguese and not a mixture of Creole and French) not to use straw in the new
house. We know the conversation is not about what they are talking about. The conflict between
the romantic ideas of authenticity brought by the architects and the pragmatic desire of a modern
house – as we will discover later on in the film‐ is the implicit thematic in this conversation. We
know that as viewers, the subjects and the filmmaker know that.
As Bill Nichols wrote, in documentary “sometimes facts speak in ways not intended by the speaker
or filmmaker. The viewer, too, may convert fact to evidence”.4 I would like to stress that the fixed
(even that without tripod) camera position, set in the middle of the conversation (they talk to me
and to each other, we are a part of the discussion thy are having) is a strategy to convey this kind
of action: people talking to each other. I would say the camera move here in the same way the
human eye moves in a conversation. As for the second film, is not the head but all the body that
follows the performers.
Both films can be said to use an observational style, a style founded on the assumption that things
happen in the world, which are worth watching (MacDougall, 1998:156). The second exert, even
that it was shot at around the same time, is in fact from a film that was constructed more as a
poetic essay around the idea of creativity and artistic inspiration whereas the first one was much
more constructed around verbal arguments. Here, the camera work with the use of sequence‐plan
allows the action – a performance that is been created or invented‐ to be discovered by the
moving camera. I had to leave the position of the non‐participation I had in the conversation by
moving around. Like the two girls dancing, I hold the camera trying to instinctively follow their
bodies. We know that the mobility and agility of the camera off the tripod was a response taken in
the 1960s by documentary and ethnographic observational filmmakers.
As Jean Rouch said in a conversation with Lucien Taylor: “For me the only way to film is to walk
about with the camera…improvising a ballet in which the camera itself becomes just as much alive
as the people it is filming…. It is this bizarre state of transformation that I have called, by analogy
with phenomena of possession, the cine trance”.5
4
Nichols, rethinking documentary, pag 30
5
Taylor, Lucien “a conversation with Jean Rouch, Visual Anthropology Review, 7, n1. Spring 1991: 101.
3
The two camera styles (even that they both convey the pro filmic reality) lead me to two different
editing strategies. In the conversation, we can make what the French call “decoupage”, choosing
pieces in the conversations and through the movements of heads and eyes select pieces making it
simpler. Like the anthropologist Michael Herzfeld said, when discussing the opposition between
ethnography and theory, “Traditional usage makes ethnography the raw data that theory
processes, rejecting the rotten parts and processing field material into entities…” Ethnography, he
said, is the practice of inscribing a passive entity in a discourse” (1987:202).
In fact, I would say that there is a relation between the 2 camera styles and the two ethnographies
treated in the films: one is the houses as objectification of culture, the search for authenticity and
tradition as a way of creating a touristic industry, the other one is about how young cape Verdean
are creatively thinking about tradition and gender: subversively by experimenting around the idea
of a couple dancing.
Architect ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐More soul
Words ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ body
Discourse and ambiguity ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐senses
Verbal and rhetorical issue ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ body language
Argumentation /Interactive ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐Sensorial naturalistic
Comparing the two sequences from the films we see how they have demanded very different
stylistic conventions, different forms of representation that corresponded to expected audiences.
The ethical problems involved in the films also seemed to lead to opposite narrative construction
approaches.
When leaving the screening of the film More Soul a friend told me “ this is not a film to talk about,
it’s to feel”. But how do we discuss pictorial creativity and the camera work and how it creates a
specific poetic (as it was discussed by Michael Renov for documentary)?6 I think that by addressing
the actual film praxis (camera, sound and editing) we can evaluate not just the relationship
between the voices being portrayed, but also the feeling brought by the event filmed as a
cinematographic representation. In ethnographic film we don’t consider so much questions of the
aesthetics –the forms and techniques of imaginative creativity and the pleasures they generate.
However, these issues are strongly framed by an interest in cognition – in how the films construct
and project knowledge. There is a tension between ethnographic film as a creative artefact and as
a knowledge producer.
To finish, and going back to the idea of author I want to finish by stressing that still the most
important is to adopt what MacDougall called “a stance of humility before the world”7. Although I
don’t hesitate to take authorial responsibility for my aesthetic choices, I believe in the reflexive
collaborations with the subjects and their different voices and points of view (which is a different
aspect from doing the work thinking on them as viewers). In fact I would say that, the only reason
for being self‐denying in an aesthetic sense, has to do with a strong relation to the respect for the
subjects whose world I have taken the liberty to represent.
6
Renov 1993 in Corner, John rethinking documentary, pag 22
7
1998:156