Feeds:
Posts
Comments

Posts Tagged ‘Outlander’

Friends,

Shortly after my husband, Jim, died, I began a process of finishing the books he was in the middle of reading when his brain gave out and he could no longer concentrate. One was Carolyn Steedman’s Labours Lost: Domestic Service and the Making of Modern England. At the time I couldn’t face the one he had by his bedside, Speaking about Torture, edd. Julie A Carlson and Elisabeth Weber. Four years have now gone by, political situations facilitating torture have increased, so I thought I would finally tackle this one. Reading this material is upsetting but I have gathered far more than one blog ought to hold as it cries out to be shared. The underlying premise is humanities studies explain torture to us. It is thus a book in defense of the humanities, showing the importance and usefulness of the perspective too.

Part One consists of the Introductory essay by Carlson and Weber, “For the Humanities,” Lisa Hajjar’s “An Assault on Truth: A Chronology of Torture, Deception and Denial,” and Alfred W. McCoy, “In the Minotaur’s Labyrinth: Pyschological Torture, Public forgetting and contested history.” Read together, the argument across these essays is one Orwell made concisely: the purpose of torture is not to gain information; it’s to destroy someone’s personality, them as a self, and by extension as others learn of this to cow whole populations. What happens to people is they lose their belief in themselves as human beings: stripped, shaven, forced to defecate and urinate in public with nothing to clean them, tortured beyond endurance (the introduction says the Bush techniques were as bad as the Nazis), they live beyond death. They are like people who have died. A key element: from the time we are young we look to others for help. We expect help. This is from our relationship with our mother. The tortured person sees no one will help him or her. That abandonment is central to the new view of others and life that cannot be gotten over. This is why such a person will commit suicide, sometimes decades later. The term for this is “hauntology.”

This is seen in Elizabethan times — especially in the area of religion and atheism. In Elizabeth I’s prisons she tortured atheists — Christopher Marlowe was tortured and confessed to his atheism; Thomas Kyd’s death was attributed to torture. We forget that it was dangerous to be a playwright and if Shakespeare’s plays often punt too or are subtextual that’s why. I read on and have discovered something that is demoralizing in a new way: these “enhanced torture techniques” are more or often as mental as physical; that’s why they passed muster when they were first invented. These mental/physical humiliation tortures were — wait for it — an invention of psychologists trains in US universities. The origin of modern torture is sophisticated modern psychology/psychiatry applied. This enabled practice with impunity. Of course thousands (one citation in either South or Latin America was 80,000 dead from torture) were simply brutalized; the difference is in say 16th through 18th century racks and torture instruments of steel and iron were used; now electric currents are run through someone’s nerve system based on these “principles.” There are manuals of how to. Neither the Clinton or Obama administration had the courage or stomach to prosecute — and just as bad, not to expose this origin.


Jamie (Sam Heughan) in Outlander

One recent troubling development is this kind of experience is increasingly dramatized in films. In the final sequence of Diana Gabaldon’s Outlander Jamie is humiliated personally (made to do submissive begging) and he feels he has to tell this to Clare: we get a depiction of torture which condemns it on all grounds and shows how it is basis of a tyranny (as Eleanor Scarry discussed in The Body In Pain); beyond that in the telling why someone would kill themselves after they escape even years after they escape (as Primo Levi and others who spent time in extermination and German concentration camps). He lives in dread of Randall and has nightmares. In the mini-series the emphasis was on a man raping a man, in other words sexual, and the discussions (such as they were on popular websites run by professionals, very discreet) focused on see how men are raped too (so it almost became a show revealing women lying in another direction — they pretend only they are raped) though to do the mini-series justice it was also deeply anti-torture.

Hajjar demonstrates from what happens in different situations and centuries too in these torture outbreaks that the purpose (as the thing achieved is) to de-humanize people, rob them of all security and stability; that is what the torturers are doing. The torturers go well beyond trying to get information. So the excuse of getting information is false, and that’s when you and prove it’s false (no good information, all lies), it does not stop. You say we cannot use this in court and cannot prosecute this person. Well, that wasn’t the point. You want to define them as outside all law and human community (unlawful combatants for example). You want to put them were they are abandoned and no hope from any other human being around them. Then you do want people to know in the countries and among the groups you are seeking to destroy, exploit, subdue. Assad’s slaughterhouses do more than murder; the hanging is a perfunctory last step. To me Hajjar tells an extraordinary story: after 9/11 the Bush administration snatched huge numbers of people and tortured them; not long after they began, they realizes these people knew nothing, were innocent of 9/11, but they carried on torturing them. It will be said but surely they believed them guilty and knowledgeable: the evidence they had nothing to do with 9/11 was so clear. I read a story recently about our court system in which judges say they have to kill someone convicted even if it’s proved he was innocent after he was convicted to “vindicate the system” (it was either in the LRB or NYRB). Were these people vindicating their system by doing these truly dreadful things to people — the people who did them had to be dreadful; the sole control was the people doing them feared they’d be punished

The second essay by McCoy puts paid to the notion in a way that Trump is beyond all we’ve seen: in a number of ways we see Bush did what Trump now threatens to do, and Obama refused to prosecute and condemn and left in place laws and apparatus in the US system that now could be used again. I discovered these “enhanced torture techniques” are more or often as mental as physical; that’s why they passed muster when they were first invented. These mental/physical humiliation tortures were — wait for it — an invention of psychologists trains in US universities in the 1950s at the beginning of the cold war and that is when they first spread. Among the shameful shameless behavior in public which has led to the majority of Americans who are asked (small but shocking) approving of torture as necessary for information: 481 prominent professors from universities which include the top 110 declared in a Harvard document that we should seriously consider torture as an effective coercive policy …. Everyone knows the history of Yoo, the spread of torture, the public disclosure — and suddenly for a while the public is horrified, the saying it’s just a few bad apples&c Those who fought included a group of soldier lawyers, JAGS they were called; they persisted. I have seen General James C Walker arguing cases on TV YouTubes. Colin Powell one of the few to break rank. Careless language again and again show this is not at all about information. Terrify and punish. Cheney has said we should decorate those who did this. Meanwhile their names are kept from us. Some international organizations continue to push back hard.

****************************

Goya, Disasters of War

Part Two places torture in the contexts of specific societies. Reinhold Gorling’s important “Torture and Society,” begins the part with an attempt to get at the psychology of how torture destroys a personality. we are never self-contained, no matter what we may think we are continually closely involved with others from drinking water, to breathing, our thoughts and emotions reach out to other human beings and we feel others’ presences. He does not deny there is a self apart, but that the self acts within relationships — even if for some at a distance. Torture attacks the vulnerability of people in this area directly, it makes us aware of how dependent we are by depriving people of protection and provision. This explains why solitary confinement (which I’ve read is also subject to sadistic punishments by depriving food and light) is torture. It not only de-cultures people.

This is an evil that occurs periodically and when encouraged hard to check. There is this impulse to control, for power. What you do is block the person and bring their exchanges to a standstill. (A book called Psychopathologie des violences collectives is about states that use torture systematically — as the US does in prisons). The more a person is conscious of his or her vulnerability, dependence, more sensitive, the easier to torture and dominate. An important weapon is recognition, the withholding of it. When others recognize us and we them, the openness this depends keeps the torturer at bay (tweets function in a vacuum where the slanderer or tormentor does not have to recognize responses). It is a kind of theatrical or performative act and thus deprivation and recognition can be manipulated in schools to make children very miserable. These structures emerge when virulent conflicts in the society are ratcheted up. A repetition and spread of behaviors are then aimed at people deemed “unacceptable.” These then frighten others who are similarly “unacceptable” because they are vulnerable.

(Remember the Victorian novels about children whose pain goes unacknowledged (Jane Eyre, David Copperfield). Very mild seeming but Ausen’s appalled Mr Knightley tells Emma she has done wrong because she now encourages others to openly despise and mock Miss Bates. This also fits in with Winnicott’s theory of how children grow up in families with object relationships needing love and empathy. When parents refuse empathy, it’s beyond neglect and functions as abuse which the child won’t forget.)

Gorling then argues how those not literally there, those fed rumors of the torture are witnesses and so drawn into the relationship. These witnesses are subdivided into those who shrug, are complicit, seem to turn away and ignore it. Turn a blind eye. The point here is they are pretending; they know it’s going on; the perception has taken place before the person manages to exclude it. The witness from afar can also fight against what’s happening in a variety of (often) feeble ways. There is another set of people involved: those in a relationship with the victim; they are indirectly but powerfully hurt too; their sense of security shaken. Nowadays with the Internet we have many more silent witnesses.

Isolation and disconnection seems to be part of the point of letting people know from afar that this is happening. Phiip Gorevitch who researched genocide in Rawanda said “genocide … is an exercise in community building.” Horrible I know but when in Trollope he acquiesces (openly in his travel book) in “elimination” of the native peoples you do see how he is doing this as community building, enlisting the settler colonialists. (Think of “the removal”of Palestinians from the west bank in Israel.) That violence and trauma leave their mark. By radically splitting it off (say into black sites) it is easily kept out of overt culture but it is there, and at the end he describes those pictures from Abu Ghrabi which most of us have seen and do remember. But the point seems to be is at the same time it can be denied (a few bad apples, not happening any more &c&c). You don’t account for what happened. You can deny the urge to do it. The process is Lacanian projection — where people really (it’s said and they do in part) try to conform themselves to what they think others see of them and how others see them. (My feeling about Lacan is usually that those who really allow this mirroring to be a prison forget how unimportant we are to most people, how they couldn’t care less about us as individuals and whatever they say or do is mostly transient gossip.)


Primo Levi, If this be Man and The Truce

The volume’s fourth essay suggests why we are today hearing explicit analogies with Hitler and Nazi and fascist regimes: Susan Derwin’s “What Nazi Crimes Against Humanity Can Tell Us about Torture Today.” She begins with the 1948 Universal Declaration of Human Rights, a direct consequence of Nazi crimes against humanity, from a commission chaired by Eleanor Roosevelt. She then moves into Primo Levi’s If This Be Man (correctly Englished). I agree with her the title published as Survival in Auschwitz is worse than misleading: the book is not about survival in Auschwitz, we know now that of the 650 people taken with Levi to Auschwitz, 15 men and 9 women survived. The book is about Levi’s experience of living in the universe where most of the people were deprived of every right, and driven down to the level of animals (including no bathroom facilities, stripping, shaving, no utensils to eat with with). She says he wanted to make us see what happens to a social order predicated upon “the principle of enmity.” She then reports that the interrogation techniques of the Nazis included precisely those used by the Bush people. (They didn’t need the psychology/psychiatry profs of the 1950s to tell them what to do or why.) The idea was violate the integrity of the physical body, make you body your enemy since it is so full of pain, to make person be as dead.

I’ve read If this be man in Italian and I thought the title was referring to what the Nazis were doing to others, and how how the people were treating one another in this hell: they became utterly estranged, but Derwin feels Levi is describing the deterioration of each person within and without. How they lost the ability to observe, to remember, to express themselves, what it is to be “de-humanized”,’ the deep wound to human dignity, how depriving people of the smallest objects around which their memories clustered was to deprive them of memory and their worlds. (This reminds me of how a prisoner is forced to dress differently and everything taken from him or her when they enter a prison; only later is some returned as if it were a favor for good behavior.) Memory is integral to self-hood.

Derwin tells us Levi’s history, how he came to be captured, how he survived because he was put into a I.G. Farben laboratory (so was Lustig whom I mentioned put in a factory/lab and so escaped immediate death, and then managed to escape). He was left to die of scarlet fever when the Germans fled, but survived and resumed life in Milan as a manager of a chemical factory until 1977 when he retired to write full time. She goes over his works, and he fell from a stairwell in 1987. She will not say he killed himself — we cannot be sure says she.

Derwin then moves on to the work of Jean Amery who renamed himself from Franz Stangl, a former commandan of Treblinka – he killed himself afterwards too. He gave an interview and wrote that beyond the violence the pushing people into becoming quite naked and alone was torture. It is again what Carlson and Weber say at the beginning: this abandonment, sense of being alone with no help is central to the horror psychologically. Now Derwin suggests Amery tells us (in effect) the reason people kill themselves later is they can never forget that abandonment, they can never forget no one anywhere would help them. This intense loneliness (italicized) and lack of security and safety ever after triggers primordial anxieties, not to be overcome. You cannot face your dependency and broken attachments. The anguish of survival is the world is afterward forever foreign a place you are tormented in.

Then she brings back Levi where he describes sleeping with strangers who will sleep on top of you. I do remember this passage. It was so desolating how the people behaved to one another. They are out of contact with one another as people, all alone in effect. “Polluted sleep” is the translation, an atavistic anguish. Without possibility of communication there can be no relief.

This resonates with me – just a small example I think as I read if I try to tell people some of what I feel and they just can’t understand and if trying one terrifies or upset them — there can be no liberation from this once you have known it. I get it. A psychiatrist named Knell talks of how silence protects people, if you tell and get nowhere you feel rage or unprotected and it makes it all worse. People like Knell therefore are astonished at Levi and his lucidity. The policy of containment keeps you from that area of darkness. Cynthia Oznick writing of Levi’s writing said how he is writing out of retaliatory passion. Not at all, but I have read writers who I find are retaliating at the reader by terrifying them: to me Flanner O’Connor and Wm Faulkner are such writers, and some of the writes of spy thrillers (Susan Hill for example). So the gothic can be faulted centrally as a tool to hurt people? I have thought so …

The issue of who survives concludes Derwin’s essay. Ethical people who cannot compromise. Another group is caught up in the Italian erased by the English translation of another book by Levi: The Drowned and the Saved: I sommersi and il salvati: the submerged, the sunk, the overwhelmed. Those who fell into utter silence were those among whom it was far less possible that a sliver would survive. A shocking 80,000 died in southeast asia and the middle from torture – done by Americans too. What Levi says is the people who are so shocked they can’t talk are those who die quickest. Those who won’t communicate their suffering are the most vulnerable. Being able to talk, to reach out, to tell shows strength and also a sense of a self violated, the self is still there and it’s complaining and loud and long. It takes strength to be angry, it’s exhausting. Indignation means you have to think well of yourself on some level.

Derwin’s essay ends on the horrifying criminal behavior – whole scale – this man was a monster – of Hitler upon being asked if an infant be granted a mercy death – a severely disabled baby. Of course yes, but then he sent a doctor to look and before you know it a secret decree was issued between 1939 and 45 to slaughter and approximately 5000 babies died. “this would not have been possible without the cooperation of physicians, nurses, bureaucrats and parents. It was mandatory to notify the hospital if your child was born with a defect. Those with disabilities were labeled ‘eligible’ in the Orwellian language used.”

The fifth essay, Elisabeth Weber’s “‘Torture was the essence of National Socialism:’ reading Jean Amery today,” begins with the new acceptability of torture in US media: it’s not a good thing that 24 (a TV show) shows horrifying torture. It does not evoke horror but inures and the stories are about how X got this great information. The people at Guantanamo and elsewhere are defined out of existence. They are given a category which makes them not part of any category: unlawful combatants. They have no legal existence. Unnameable, unclassifiable. She repeats Levi’s point that the submerged are those who rarely survive. He called them Muselmanner, “walking dead,” “non-men, “Ghost like beings.” Ghost detainee was almost an official term. Ghosting. She then turns to the effect of immediate brutalization and her examples are not from torture but arrests. It’s common practice to brutalize people upon arresting them. This delivers a shock like torture: they have no recourse, they are not accused of anything, they never forget the experience.

On Jean Amery’s writing: Weber discusses the problem of the softened and misleading translations of Amery who wrote in German. Even the most famous phrases from this man have been toned down. One really reads: The ignominy (infamy) of annihilation cannot be erased (not Whoever has succumbed to torture can no longer feel at home in the world. The shame of destruction cannot be erased.) She goes into the German language and how viscerally Amery uses it: torture is the fleshification of someone; they become their body. When the police killed Eric Garner they would not his body breathe and we see on that video his hysteria and astonishment they were killing him.

Amery in his work shows us first how astonished people feel when they find themselves treated as nothing, as subhuman, as without a life that matters. Most tortured people even the submerged never cease to feel astonished at some level of their being. There is no path back from having experience this other side of death, of annihilation. (Derwin out of Levi said sadists want to nullify other people.) He or she occupies an inbetween place from then on where torture and the memories never end. They are more tormented at the time at ways of dying; they want death but not this humiliating animal one they are getting filled with intense pain — intense pain said Scarry is world-destroying. Then they take on the view of them of their torturers: they betrayed a secret; they are cowards.

I’m impressed by Amery and Weber’s use of Heidegger. What is violated is the pre-ontological understanding of being-in-the-world acquired by most children (not abused ones). Irreparable assault on “the House of being.” The third Reich was the apotheosis of torture. Their methods centered on this experience or threat of it. A system based on sadism. It makes me remember the powerful novel by Michel Faber, Under my skin: when someone suddenly pleads “mercy” it seems to harrowing as to break down the soul of a reader. (All should read Faber’s masterpiece). Amery disagreed with Foucault, Lacan and other French philosophical systems. There is a deep innate self in touch with itself that people can live on.

Weber ends with the idea where ever torture is used it’s impossible to control its ever widening reach. The horror is people who torture others enjoy it – how far can they go; what can they do to this person? Floodgates of transgression are opened, break down psychic boundaries systematically, as principle.


The Night Bagdad Fell (a farcical tragic political movie)

The sixth essay in the book, “What did the corpse want” by Sinan Antoon is about poetry. He says – and this is true, unlike most poets in the West, Arab poets are politically engaged and write political poetry, poetry which directly addresses political situations. The breaking into the news of the Abu Ghraib pictures and then the spread of knowledge that the US tortures systematically caused an eruption of hundreds of poems. The incident was seen as “ a ritual of collective domination and assault: — its effects were felt as “extended to the audience of the visual event and were traumatic for those who identified with the naked and assaulted bodies of the victims. Toonan then reprints a long powerful poem and analyses it. Tortured and wretched are synonyms; those speaking are the voices of the dead. The emphasis of the poem is to show how stripped the people have been, how stripped the corpse of all identity. They have only their own blood to be buried in. The use of dogs (and dogs were used in North Dakota as filmed by Amy Goodman – -she is the only one to have exposed the dogs with their jaws covered in blood) – the dogs there in the pictures used against the victims compounds the abandonment by other human beings. Given the Arab religion it also makes the corpses impure, unclean, caries the torture and wretchedness to the grave.

Antoon’s second chosen poem is by Youssef who is said to be one of Iraq’s most famous poets, he is a communist intellectual. A recent collection of poems by him is Englished as The Last Communist Enters Heaven. The voice of the person is someone who rejects compromise with the invader (the US) with its capitalism. The point of this poem is there are no saviors; no individual can save the country or any group from anything. It is also to show that one of the purposes of torture is to prevent the victim from being an agent of anything. Then he tries to show the released who live trying to re-appropriate agency by becoming part of a group.

Sargon Bulus’s poem, “The Corpse,” seems to be about the torturing of a corpse, but then it turns out the corpse is alive and mutters, wants something. It reaches the harrowing effects of torture. Scarry says physical pain actively destroys our ability to speak, we revert to a state anterior to language, to sheer sounds and cries. This happens in in Michael Faber’s Under the Skin. Most of Bulus’s poems are about the carnage in Iraq. Antoon congratulates him upon being in a unique space “vis-à-vis the various ideological narratives competing for Iraq’s history and future” (!). Bulus avoids falsifying as good or triumphant what Iraq was before British colonialism, with no false promises for the future. An elegiac tone and no closure. Simple and eloquent in language an attempt not to have a specific personality. Worn, tired, exhausted people. These poems are conveying what is so hard to convey. I find Antoon absurd when he worries lest we think Bulus’s poems are defeatist. Why not be defeatist?

**************************


Hans Hacke, US Isolation Box, Grenada, 1983

The third part of the book moves to artful representation of torture. “John Nava: Painting against Torture” begins with something more cheering: people seem to come together and feel for one another right after 9/11 (at least inside the US and NYC), but when Bush and Cheney started their hellish war, all this feeling was thrown away. Then real protests began and were savagely attacked. After an exhibition of paintings and tapestries at Sullivan Goss Gallery in Santa Barbara, Cal, 2006, the art gallery had to endure weeks of editorial attack, police involvement from its pictures based on Abu Ghraib. Sure art should and can also console, provide escape, spiritual renewal, but it should tell hard truths too. One problem though was such pictures also had the effect of inuring people and getting them used to torture, even to accept it as “old hat.” Bush said “damn right” that they tortured (years later I remember Obama’s statement: “folks were tortured.”) Nava says in the end the torture and reaction in public eroded justice, devastated our national standing, licensed illegitimate war and corrupted a free society.

The eighth essay by Abigail Solomon-Godeau, “Torture and Representation” is about how these images of torture have been assimilated into our culture. She says the truth is earlier depictions were done in a way that justified the torture. A rare instance of pity can be seen in the famous Laokoon which can be seen as a God’s revenge through torture. From the 16th through 17th century pictures of torture were not supposed to make us reflect on the pain or create pathos or tragedy. It just confirmed this is the order of the world you must obey. A change came in the 18th century, the Enlightenment, the first real attempts to create compassion, identification, blame the establishment, the state as unjust merciless. The disquieting thing is how easily people become voyeurs and art even explicitly said, directed to critique the “bad guys” is being enjoyed by the watchers. After saying that the first true anti-torture, anti-war anti-establishment pictures we have are Goya’s, and that his Disasters of War were published only in 1863, 40 years after Goya produced them, Solomon-Godeau goes over 4 artists, 4 exhibitions which are troubling. She says first pain is mostly what can’t be communicated, the world shattering experience exceeds representation.

So what are the possibilities and limitations. Fernando Botero’s paintings after Abu Ghraib are so stylized, and he justifies a distanced formal approach by saying he wants to give the prisoners dignity. Solomon-Godeau questions this desire to “restore dignity.” Isn’t the point they had none. Botero fears the Sadistic Trump type follower will just despise the tortured – the way Trump openly despises McCann. Solomon-Godeau most successful object in one exhibition is an imitation of an actual box prisoners were put in by Hans Haacke: “US Isolation Box,” 1983. Four dimensional and the same size. Information about what the prisoners experience is immediately “visceral, palpable, immediate” Little ventilation, only slits for windows too high for eyes to look out, no bed, no toilet, old wood – like the person was an object of junk. Brutal pesent: “this is how the US military treats detainees and prisoners” all the boxes said. It was moved from a conspicuous to an inconspicuous space under political pressure. (Donald Trump falls squarely into the type of person that enjoys watching torture and despises the tortured person for being tortured.)

Clinton Fein’s Rank and File could be called Defiled. It seems to be a print of a sculpture of abject bodies all kneeling and bowed on the floor, you see only the backside of the man, or his feet coming out from under, and other bodies clinging over these. Solomon-Godeau sees a voyeuristic element in the silvery color and spectacle. Jenny Holzer’s Protect Protect is another which eschews imitations of people. On a wall the prints of actual hands, military memos, policy statements, autopsy reports: it’s these that permit and guide the torture and the deeply inhumane boiler plate language makes a point.

Last these black silhouettes I’ve seen and one hit me hard: it’s of a man in a kind of witches garb (or Klu Klux Klan outfit), over his head a bag; he’s being made to stand on a stand with his arms outstretched. Somehow it communicate a terrible psychological suffering to be so humiliated. So driven to do this. The silhouettes are done by a group of artists called Forkscrew; they are put on posters which are easily distributed. Perhaps that’s why I’ve seen these. They are called iRaq after the jargon names of our gadgets: ipad, iphone. She says the hooding makes for a shock of recognition. There are writhing women and men holding on to what looks like cell phones or old walky talkys in their hands, a wire to their head or ear – -they are being tortured with electricity. Again there is no possibility of enjoyment, even if each image is a spectacle, it’s a weak one. This group has produced other art mocking Apple ipod ads.

Douglas Crimp is quoted: there is no reason collective art in public is any less powerful and great than the work of art in a private gallery attributed to some artist, famous or not.


Waterboarding, Antwerp 1556 — it looks like the force-feeding of the suffragettes — which was a form of torture

Stephen F. Eisenman is on “Waterboarding: Political and Sacred Torture,” the 9th essay takes up the topic of waterboarding. The question he asks and finally answers is why of all techniques is waterboarding the most acceptable; the answer is it corresponds to primal religious rituals. First, statistics: after the photos from Abu Ghrabi wre published 2003. 54% of the US public were “bothered a great deal:’ a year later only 40%; December 2005 61% said torture was justified. Bush invoking “ticking bomb” succeed in getting congress to agree “CI should be allowed to use ‘alternative interrogation procedures’ and be given immunity from prosecution. A few senators fought that immunity (Leahy, Sheldon Whitehouse, Joe Biden) but immunity granted. In investigations under his attorney general (Mukasay, that’s 2008) the criminality of the procedure of waterboarding wasn’t the subject of the session, only the destruction of evidence for it. Support for torture in the US today is not hidden or kept in professional websites; it’s open, available for all to see; Giuliani had police practice torture and was unabashed. Pictures of torture just don’t undermine the procedure no matter how brutal; these have been “normative practices” in the US as in the history of politics.

Eisenman then describes waterboarding: painful, terrifying, you come near death and many die. Many die. Many die. That this is kept up on someone shows it’s not information that is sought, what’s wanted is a confession you are in error, an apostate, deeply in error, it’s all your fault what is happening. He cites and describes instances from Roman through medieval to our own times. Many paragraphs.

Some artists have contested these: Hogarth, Goya, Picasso, Sartre, Benamin, Pontecovo — challenged the regime of these images and this talk. He goes over a picture by Sue Coe, “We do not torture” which successfully challenges (without voyeurism). Leon Golumb’s series from the later 1970s, Mercenary, Interrogation and White Squad, whos source is many photographs, journalistic reporting, raw accounts of people from South Africa, Guatemala, El Salvador — including things like Walling a person: the person is kept seated, bounded, hooded, raw and extremist theater. All are described neutrally but we get it (it’s like some game).

This is where the essay becomes very worrying: there is a “longstanding pathos formula whereby torture victims are shown accepting and participating in torture, where it’s eroticized, the subjugation made part of a contract the victim agrees to.” (Oh yes that’s Outlander I realize in the depiction of Jamy and Black Jack.) Studies have shown that people write about this as how the interrogator becomes the parent, authority figure and the tortured acquiesces. Eisenman is concerned to refute these beliefs utterly. Not so. He says a hostage situation when not torture is not the same at all. Bodily pain utterly transforms this. He suggests it’s this idea the victim acquiesces, and become “child” is part of what makes people feel the victim deserves his fate because he is a victim. (Let me bring in that young man who deserted and was tortured and Trump wants to see murdered by the state as a coward.) The sexuality belongs to the image traditions of orientalism. Says Eisenman at the end: torture bears no resemblance truth, pleasure, cooperation; it is oppression, violence, frequently death and nothing more.

The tenth and last essay is by Hamid Dabashi, “Damnatio Memoriae.” Dabashi begins with a startling highly unusual letter that Medi Karrubi wrote to Akbar Hashamei Rafsanjani (I remember him from long ago, some American in Reagan’s cabinet, a woman, Fitzgerald?, said he was a moderate, and she was mocked, as a joke, there are no Iranian moderates – ho, ho, ho, what a ridiculous woman; she was an Ayn Rand fan as I recall). Karrubi spoke openly, with horror and remorse about how the Islamic republic “kidnaps, incarcerates, savagely beats up, rapes, tortures, murders, and then secretly buries in mass graves its young citizens, men and men; it’s like the prisons in Pier Paolo Pasolini’s 120 Days of Sodom (1975, the source of an Italian film). It was self-flagellating and yet he could not bring himself to give any concrete details. A cleric openly writing about the atrocities of the regime. Dabashi says the letter is Kafkaesque, Karrubi sees what is happening as a catastrophe for the Islamic country.
Dabashi says there is a little known Iranian film called K, which dramatizes 3 Kafka stories,”the married couple,” “In the penal colony,” “a Fratricide. “In the penal colony,” shows how people begin to have such a fascination with torture machines they no longer sympathize with, even think of the victims. In Karrubi’s letter he pleads with Rafsanjani to do something about this. He began to publish hard evidence; soon 3 official investigators came to take him in, ostensibly to find out about the torture, but soon he was the one interrogated, who is he charging? they seem to have forgotten what the charge was. They intimidate and accuse him of being bribed; he is taken to a presiding doctor, The Surgeon General and accused of lying. Need I say he disappeared.

It should be recalled that in 1954 an election produced a secular social democracy. The US CIA and its allies took that down, and replaced it with the capitalist- pro-US Shah. He did nothing for the poor but produced an early neoliberal state, and was overthrown. It seems there lingered public groups in the Iranian gov’t who were anxious about torture, angry to hear or admit to them, but the result was sidelining. New and images were now kept to a minimum; that Karrubi videotaped his testimony horrified them.

In comparison what the AbuGhrabi Americans reveled in is a kind of orgy without shame, and the Iranians regarded the pictures and all that came out of Abu Ghraib and thereafter as shameful to watch; US soldiers took pleasure in having themselves photographed the way lynching southern vigilants did over black people. People were tortured for the camera’s sake; for US people exhibitionism crucial. There was an exhibit of these photos in NYC curated by Brian Wallis, text written by Seymour Hirsh. Some people did see the sanctimoniousness hid the reality of exhibitionism and complacency. Dante argued that this exhibit was a form of entertainment which did not bring viewer close to agonies of victims (think of Sontag’s Regarding the Pain of Others.)

One might say an excess of evidence was turned by academics into tropes for analysis (and papers for conferences and tenure). The US people would take prisoners out, force them to be animal like take pictures and then rape and beat
Gluttonies of violence are seen in Quentin Tarantino films. We are luxuriating in animperial visual regime; spectacle sustains this museumification. Over-estheticizing produces tomes of unreadable prose about unrealities – the images themselves. Victims become invisible – an empire of camps, all under surveillance. Palestinians cannot talk about what was done to them – indirection is how torture speaks. A cycle of naked life has been set up where we come back to Nazi concentration camps. Dabashi is suggesting that trguments that civil rights movementd in Iran are rich people’s resentment against poor people’s president reveals a depth of moral depravity –- this is to ignore millions risking lives, tortured, taped, murdered by “popular” president’s forces. He feels science fiction tech films erase reality — this is important as so many US people go to see these and then go on allegorizing about them. What then can make these regimes fall? Real screams and hidden horrors are all that came make them fall, if the accumulation begins to be too many people over too long a time ….

The interested reader may want to go on to read essays on “hegemonic masculinity” in film as connected to torture (Viola Shafik) and music (two on this, Christian Gruny, Peter Szendy).

**********************


From a recent production of Shelley’s Beatrice Cenci (her grotto-prison)

The last section of the book is about people who have written treatises and handed down legal decisions justifying torture and poetry, plays and novels in the 19th and 20th century about torture. I’ll be briefer here. Speaking about Torture is reviewed in an academic arts journal (ironic) the Journal of Dramatic Theory and Criticism, 28:1 (2013:102-4 where Aaron C. Thomas singles out these last essays in the book: on Shelley’s Beatrice Cenci (the essay another by Julie A. Carlson) he writes in a way that exemplifies Dabashi’s argument; Carlson’s context includes William Godwin and the Italian writer Cesare Beccaria, the man who “has long been credited with galvanizing public opinion against torture and leading to its abolition” in Europe during the Enlightenment” (only it didn’t). Thomas covers Darieck Scott on a pornographic novel by Samuel Delancy, Hogg, which detailed the torture and murder of many women and children (apparently censored).

Speaking of Torture is an important book. Many essays all considering torture from a wide variety of angles. It is troubling that I do not remember any reviews in the mainstream review journals (LRB, NYRB, the New Yorker, or the TLS).

Ellen

Read Full Post »

singing
Claire Beauchamp Randall Fraser (Caitronia Balfe) singing & dancing gaily and wryly

murtaghnear
Murtagh Fraser (Duncan LaCroix) dancing stiffly and awkwardly (from Episode 14, “The Search”)

Claire: May I make a suggestion? Perhaps you could sing a song to jazz up the dance a bit.
Murtagh: Jazz?
Claire: To spice up, enliven. A song?
Murtagh: Yes.
Claire: Something toe-tapping, like

He was a famous trumpet man From out Chicago way He had a boogie style that no one else could play He was the top man at his craft But then his number came up And he was gone with the draft He’s in the army now A-blowing reveille. He’s the boogie woogie bugle boy of Company B

Murtagh: What?
Claire: It’s a bonnie tune.
Murtagh: But you need a Scottish song …
Claire (sometime later):

Here’s to all you lads and lasses That go out this way Be sure to tip her coggie When you take her out to play Lads and lasses toy a kiss The lads never think what they do is amiss Because there’s Kent and Keen and there’s Aberdeen And there’s none as muckle as the strathabogie wogie For every lad?! wander just to have his lass And when they see her pintle rise They’ll raise a glass And rowe about their wanton een They’ll dance the reels as the troopers go over the lea Because there’s Kent and Keen and there’s Aberdeen And there’s none as muckle as the strathabogie wogie He giggled, google me He was a banger He sought the prize between my thighs Became a hanger And there’s Kent and Keen and there’s Aberdeen But there’s none as muckle as the strathabogie wogie If you see a strapping redheaded fellow, let me know. There’s a big redheaded lad come through these parts. But there’s none as muckle as the strathabogie wogie And no there’s none as muckle as the wanton tune of strathabogie

Dear friends and readers,

In these last three episodes the first season concluded with moving from transitioning to a downright reversal of gender roles. This is taken to a level meant to astonish viewers: where else is a man broken in spirit and raped? The rescuers are all women or women-led. First, the two heroines (Jenny, his sister, Laura Donnelly, one, her breasts filled with milk), and then one, his wife, Claire, alone with her subaltern hero’s brother-mate, now discovered to be rather a replacement father, Murtagh, go on quest for said hero, Jamie Fraser (Sam Heughan). They find him having escaped hanging, thrown into chains in a dungeon, having been humiliated to the point of robbing him of all pride, tortured (his right hand smashed with a hammer), raped, brought to want suicide by one half of the series doppelganger hero-villain, Black Jack Randall (Tobias Menzies).

He is rescued by the concerted repeated courageous efforts of said wife-heroine, and a band of his mates; then he is nursed, his hand re-structured by her (now we move back to usual gender roles), taken loving care of by all, including brothers, in a monastery. Finally, coaxed out of intense self-hatred, depression, nightmares, but not just recalled rather driven back to life by Claire (again he is the one worked upon) and simply taken into flight across the waters. The three episodes form a kind of climax and denouement trilogy to all that has gone before. Taken to another level.

What many viewers might not know or not realize (or forget) is, like the 12th and 13th episodes (“Lallybroch” and “The Watch”), these three seem to follow the outline of the book’s ending, but in fact depart radically.

In the book the quest, which takes all of Episode 14 (as “The Search”) and then some of 15 (Wentworth Prison), takes 5 paragraphs out of the first of a closing series of long chapters (Part Six, 8 to be precise). While the capture, beating, breaking of spirit and body and rape of Jamie, is there in the book, it takes only about 2/3s of one chapter (35, “Wentworth Prison”) and is not placed as climax. In the mini-series, the actual core scenes of Black Jack and Jamie where Jamie allows Black Jack to make love to him and responds are held off as a flashback (reminding me of Richardson’s Clarissa) until near the end of 16, the last episode (“To Ransom A Man’s Soul”) so they become the climax.

discussing
Murtagh, Father Anselm (Ian Hanmore) and Claire discussing what seems the hopelessness of bringing Jamie out of his intense grief and loss

jamieremembering
Jamie responding, remembering, dreaming moving to the flashback (which I will not put stills from on my blog lest I attract the wrong kind of attention) (from Episode 16, “To Ransom a Man’s Soul”)

As in the book’s versions of Episodes 12 & 13 a lingering depiction of a story about a tense return home ending unexpected disaster from treachery, so that the theme is rooted in characterization and as much about what is meant by home, and men’s relationships to women there, in the book’s versions of 14-16 we are given a luxuriating in woman’s romance:

a full emphasis on Claire’s attempts to save Jamie by negotiation, entering two different Scottish households, one the armed castle type run by Sir Fletcher, and the other, another old-fashioned country house farmstead of the McRannochs, where Claire meets the wife as well as husband. In the book, as heroines have done before her, she is successful because she enlists the aid of the non-violent home-y private knowledge of the MacRannochs, including their cattle. The cattle is just about all that is kept in the mini-series: a way to barge into the prison and during the fracas and violence, sluice Jamie out. In the book Claire, Jamie and Murtagh flee to France — across the waters — immediately, and are taken into a French monastery, recalling to his mind the one he fled to (and told Claire of) after his first nearly mortal encounter with Black Jack, which inflicted on him his criminal status and permanently scarred back.

In the mini-series the monastery is in the highlands (and not safe, but hidden enough for a while) and,by contrast, the final scene is on the shore, a goodbye to Scotland for now, and the three principals sail away — rather like many a male-centered sea story.

agonized
Beyond intrigue, comedy and action-adventure, what survives from the book is the agon of Jamie and Claire forced apart by Black Jack on threat of destroying another part of Jamie’s body (Episode 15, “Wentworth Prison”)

In the book after Claire has performed her physical and psychological re-fashioning of Jamie, they find this French monastery unsafe. Reminding me uncannily of Sophie Lee’s Recess now, they flee into a cave where they stay, make intense love, and then crawl out through the earth to reach the sky and build another future than is in the cards for themselves and others.

But there another political level to this drama (as pointed out by Emily Nussbaum in the New Yorker last year): the torturing of Jamie mirrors our own politics. Gabaldon wrote Outlander in 1995 well before 9/11, before systematic torture was practiced by the Bush administration, allowing it to spread and become acceptable elsewhere. It’s important to emphasize this political source for what we see, not only as demonstrating even women’s historical romances are about history and politics (as certainly historical fiction is), but because a newly elected US president has condoned torture and people he’s appointed condon it too. I believe the scenes are made emphatic and developed intutively as timely: there are two between Black Jack and Jamie, in the first Jack smashes Jame’s hand because it seems Jamie will not bend, not yield, in the second the intensely painful submission scene. It should be remembered that no information is being extracted. There are too many studies for me to cite showing that torture is useless for extracting truthful information; perhaps Elaine Scarry’s The Body in Pain is most pertinent here: she argues not force itself alone but the fear and infliction on someone of bodily pain lies behind powerful state gov’t’s successes. Here the English.

The mini-series might be said to be a (long-distance) descendant of Walter Scott, historical fiction, with a heap of fashionable post-colonialism; the book is a similar descendant of Ann Radcliffe (combining all three of her famous romances) by way of Daphne DuMaurier’s occasionally kinky eroticism, woman’s historical romance (often part fantasy).

Pace the book about these forms I’m reading just now, Bowden’s Descendants of Waverley, the differences between these two genres is considerable. I’ve now gotten myself the British DVD set of the new 2016 Poldarks and the fat books of Complete Scripts, Series 2 by Deborah Horsfield, and will be leaving off writing about the Outlander mini-series for a while, but I’m also struck by how both mini-series (1970s and again now) albeit in very different ways, as they go on become more literally faithful to the books as well as actual 18th century history.

marriotsurfacemining
Surface mining in the new Poldark (seen by the second episode of the 1st season)

inverness
The opening scene at Inverness (1, “Sassenach”)

The World of Poldark by Emma Marriot, a companion volume to the 2016 TV series has many short essays on historical topics; The Making of Outlander by Tara Bennett, a companion volume to this one on-going TV series has almost none: history is only brought up as a detail to explain this facet of a costume or prop or why a particular ritual or song took a certain hybrid form. Winston’s Graham’s original book about Poldark’s Cornwall had much about Cornwall itself (for real), his relationship to it, and his characters to history, actual photos of real places, all set-up as life-writing.

stwinowsperpendicularcornishgothic
Cornish perpendicular gothic window, a photo from Graham’s edition of Poldark’s Cornwall

Gabaldon’s equivalent Outlandish Companion has much about Scottish history seen through a prism of fantasy, romance, with astrological tables, ancient Scottish symbols, words, drawings of ruins, playful illustrations, all set-up as a kind of substitute (almost) for reading four of the Outlander books. I began these blogs on Outlander by way of having some comparative and intertextual context for the new Poldark.

outlandishbracelets-jph

outlandishbracelets2
Permutations of a bracelets from Outlandish Companion

*****************************

None of this is to stay this Outlander mini-series is not a marvel of good writing (especially the over-voice linking much), interesting human sequences, studies of gender, some post-colonial history, strong structure, effective music and effective scenery (beautiful when wanted), the cinematography breath-taking, the close-ups deeply moving, but to recognize what has happened to it in an adaptation meant to engage male as as well as female viewers. So I’ll conclude with just two elements I was struck by in these last three.

comingtothemonastery
Coming up to the monastery

The use of the past is not just a pretext. The unfamiliarity of the past is important as when Claire and Murtagh travel across northern Scotland to find Jamie in an era without maps, daily newspapers, telegraph, telephone, TV, internet, lots of published maps (no GPS, no cell-phone). We are comforted by their overcoming the lack of technology, and we delight in how eras can be brought together. So Claire entertains with jazzed up versions of Scottish songs, sounding like a radio program from the 1940s. She tells fortunes of women glad to hear their husbands will die young. She fights one imitator for (in effect) copyright — and he cheats and uses her materials. It’s fun to see Murtagh’s awkward dancing. The visualization and sounds of all this is in fact what the book cannot provide.

inbetweenperfomances
Claire snacking inbetween performances (14, “The Search”)

Love and friendship are matters of affinity, companionship and then physical love are compensatory and crowning expressions of a valuing of one another’s individual qualities, rather than an end in itself. Black Jack is perverse because he wants to devour and punish, inflict pain to feel his power. The good features of any personality are the most solitary ones, the indwelling mind which keeps to its own integrity. So at the end of both book and this first series, we have the deeply gratifying coming together of loving affection between parting men and wedded men and women.

sayingoodbyetowillie
Claire saying goodbye to Willie who has been the most loyal of all Jamie’s friends

murtaghjamieclaire
Fair is the wind for France

************************************

I have not mentioned the music of this series thus far. Let me end on that which begins and haunts most episodes: the theme of the Craig Na Dun stones and women’s dance.

outlanderfanspageheader
A header on one of the fan sites for this mini-series

Sing me a song of a lass that is gone …

The song is a re-working of a traditional Scots folk tune: The Skye-Boat Song, with words paraphrased from Robert Louis Stevenson’s poem, “Sing me a song of a lady that is gone.” Brian McGreary who composed it describes himself as “a Jacobite fanatic,” he did his thesis on the Jacobites and the music of the era. He used a “live orchestra and live soloists … live bagpipes, the live fiddle, the bodhran, which is the drum that can change pitch, [which we hear] predominantly in the main title … ” It was an attempt to be authentic Scots, using one of the great Scottish writers. It’s sung by Raya Yarborough and is part of the paratext opening for each episode.

There is a music or a theme associated with Frank, Claire’s tenderly loving husband from the 1940s and it’s classical, 20th century, what we associate with Vaughn Williams, English composers drawing on English folk song. There is a theme for Frank and Claire together, and there is a theme for Claire and Jamie together, heard in different permutations, bodhran, Scottish percussion, small string ensemble, a deeper more baritone setting with low strings or a viola da gamba when the focus is on Jamie (from The Making of Outlander, pp 22-27). But no theme for Claire. Ah well. She gets to do the over-voice, the perspective …

Sing me a song of a lad that is gone,
Say, could that lad be I?
Merry of soul he sailed on a day
Over the sea to Skye.

Mull was astern, Rum on the port,
Eigg on the starboard bow;
Glory of youth glowed in his soul;
Where is that glory now?

Sing me a song of a lad that is gone,
Say, could that lad be I?
Merry of soul he sailed on a day
Over the sea to Skye.

Give me again all that was there,
Give me the sun that shone!
Give me the eyes, give me the soul,
Give me the lad that’s gone!

Sing me a song of a lad that is gone,
Say, could that lad be I?
Merry of soul he sailed on a day
Over the sea to Skye.

Billow and breeze, islands and seas,
Mountains of rain and sun,
All that was good, all that was fair,
All that was me is gone.
— Robert Louis Stevenson

ethereal

People disappear all the time. Young girls run away from home. Children stray from their parents and are never seen again. Housewives take the grocery money, and a taxi to the train station. Most are found eventually. Disappearances, after all, have explanations. Usually. Strange, the things you remember. Single images and feelings that stay with you down through the years (the epigraph to Outlander, the first words heard in the series, spoken by Balfe).

Ellen

Read Full Post »

jamieclareangus-2
Frank (Tobias Menzies) listening to Rev Wakefield (James Fleet) arguing he must give up Claire and go on to Oxford (Both Sides Now)

Wakefield: It’s fashionable in this modern age to dismiss the idea of good and evil, but there is evil, and it finds purchase in good men by giving sin the sweet taste of ecstasy. The Nazis drank from that poisoned cup, thinking all the while they were slaking their thirst with the sweetest wine.
Frank: Are you suggesting that I have been drinking from the same cup?
Wakefield: Evil has but one cup. They drank long and deep. Yours was but a sip.Make it your last. Turn away from the darkness that beckons you, and go back into the light.
Frank; You mean leave Inverness.
Wakefield: Aye. Go back to Oxford. You start your life over.
Frank: And what of Claire?
Wakefield: Let her go, just as she has let you go.
Frank: So you believe that she left with the highlander of her own volition?
Wakefield: Have you ever read Sherlock Holmes, Frank? Marvelous books. One point he makes, when you eliminate the impossible, whatever remains, however improbable, must be the truth.

thereckoning
Jamie in a favorite spot since boyhood, over-voice mediation for episode begins (The Reckoning)

But the truth is, I’d forgiven everything she’d done and everything she could do long before that day. For me, that was no choice. That was falling in love … I should have been happy that the MacKenzie clan wasna about to tear itself apart and that I’d repaired my relationship with Colum and Dougal. But I wasn’t. The rift with Claire was an open wound that would not heal. I needed to do something, make a decision, choose a course of action. But what? (a meditation there from the middle and 3/4s of the way through the episode)

Dear friends and readers,

In her book on the Descendents of Waverley, Martha Bowden writes that modern historical fiction fuses romance, fantasy, and embodies history through novelistic elements; it’s an intersection of past with present or realism which enables the reader to experience the past as if we were there. It invites us also to think we could have been actor in the past, bringing the future into existence, and are rooted in the past through our ancestors too.

Amy Elias (Sublime Desire) and Martha Bowden (Descendants of Waverley) reveal a paradigm for the kind of historical romance Outlander draws upon (whether book or film): modern historical fiction and/or romance is written with an awareness of the essential unknowability of the past at the same time as there is this intense desire to go back to the past and experience it intimately. Even in such a plainly realistic and conventional historical fiction, Winston Graham makes this point central to his Forgotten Story (set in Cornwall, 1898), The Grove of Eagles (Cornwall, 1580s) and The Four Swans (Cornwall, 1790s). Post-modern historical fiction does this with its embedded histories in the past, its ironic self-reflexivities. This too is what time-traveling permits. It’s a spiritual questing to reach the irretrievable: “There is a yearning that resembles the yearning for mystical knowledge.”

This desire for some grand experience is centered in an event that erupts unspeakably and re-erupts; it’s a reaction formation against the trauma of history; it is continually deferred, it is awesome, strange, beyond comprehension, with an emphasis on the irretrievable for all involved. Is this not the way Outlander works? At the close of the first season we were on a boat with Jamie (Sam Heughan), Claire and Murtagh (Duncan Lacroix) bound for France, for Claire, to try to stop the battle of Culloden as ever taking place:

murtaghjamieclaire

As the second season begins (“Through a Glass Darkly”), Claire is sudden groaning with despairing trauma; she has been lifted from the time of Culloden to 1948, and cannot know who won. We have skipped Culloden — and so has she. Her questioning and research into learned tomes cannot reach the names of the individuals who played such a large fole (fictionalized); she agrees to become Frank’s wife once again with the vow not to try to know what happened, to give up her connection to the Scots rebellion:

clairegroaning (Through a Glass Darkly, Season 2, Episode 1)

whathappened (ditto)

pouringoverbooks
Claire groaning at the center of her return to the stones, circa 1948; demanding frantically of the 20th century man who won Culloden; researching the Reverend Wakefield’s library with Mrs Graham (Tracy Wilkinson) by her side (ditto)

By the end of the second season (Episode 13, “Dragonfly in Amber”), we have still not yet been at the battle; we move to 20 years on, meet Jamie and Claire’s grown daughter who is told but at first disbelieves who her father was, but no Culloden. According to Martha Bowden and Amy Elias and others the mother of all these can be found in the later eighteenth century women’s gothic history/romance by Sophie Lee (The Recess) and of course Ann Radcliffe. I see Daphne DuMaurier’s dark vision as everywhere in Outlander as I see Walter Scott’s invention of a new self-conscious controlled genre.

*****************************

I return to Episode 8 and go on to 9 of Season 1 of Outlander in our journey through this mini-series, and these turn out to be an an extraordinary pair of episodes of Outlander, from this Bowden and Elias perspective. Both are (I now see) pivotal to the whole series, which project just this sort of romancing and playing with sublimity. Season 1, Episode 8, Both Sides Now continually moves back-and-forth between 1945 when Frank Randall is persistent in seeking for an explanation from the police and anyone else as to where his wife, Claire (Caitrionia Balfe) has vanished; and 1743 when Claire, after the shock of the violence she finds she must not only endure, but watch “her” side (the British armed forces and some renegade Scots), murder as ruthlessly, tries to reach her own century with where her status as a woman is so immeasurably raised that she can as a matter of course feel safe, something not true in the middle 18th century.

frankbystones
— Frank by the stones, desolate, following Mrs Graham’s story, calls “Claire!” (opening stills of Both Sides Now, Season 1, episode 1)

Opening Still of Both Sides Nownearclose
She unnerved, frantic rushes up, presumably hearing his voice, and calls to him, only to be captured by the British, (ditto)

It’s this movement back-and-forth, with history across times becoming one, not so much as a continuum, as the two specific times occurring at the same time, and in both cases the characters cannot know what has happened to them, they cannot explain what will happen, and they try to at the same reach and stave off the eruption of the sublime.

For the mini-series self-conscious fitting into modern historiography in fiction, we have in Both Sides Now a continual paralleling so that the doppelganger is not just Tobias Menzies as Frank and Black Jack Randall. The young woman in 1945 who lures Frank to a dark alley in Inverness where he is set upon by thugs, and nearly murders them is a type of Claire who unknowingly lures redcoats to ambush Claire and Jamie twice in the same episode and is taught to arm herself and murder others attempting to murder her.

unknownwomanatbar

Or (another parallel) as Frank learns of the legends of the stones from Mrs Graham, so Claire distraught is taught to use a hidden dagger to protect herself.

mrsgraham
Mrs Graham telling Frank

claire
Claire listening to Jamie

The world of Inverness in 1945 grows out of the world of the Highlands in 1743. Both are historical periods, for World War Two fits Scott’s criteria of 60 years since. Both nightmares of death and destruction.

*************************************
jamietellingclairehemustpunishhe
Jamie telling Claire he must punish her because it’s expected and she will therefore not forget next time that the lives of everyone depend on her conforming — note that in this scene we see them through a gird of bars (The Reckoning)

Season 1, Episode 9, “The Reckoning,” the quiet reversal of gender roles undergirding the romancing of the series is brought out explicitly: so rare as to be nearly unique for at least the last couple of decades, the over-voice and narrator of this episode, thoughtful, inward, self-reproaching, self-exploring is not that of the female, but of the central male of the series: Jamie. As 9th episode opens he is meditating in just the same way Claire did at the opening of Episode 1 (Outlander):

Strange, the things you remember. The people, the places, the moments in time burned into your heart forever while others fade in the mist. I’ve always known I’ve lived a life different from other men. When I was a lad, I saw no path before me. I simply took a step and then another, ever forward, ever onward, rushing toward someplace, I knew not where. And one day I turned around and looked back and saw that each step I’d taken was a choice. To go left, to go right, to go forward, or even not go at all. Every day, every man has a choice between right and wrong, between love and hate, sometimes between life and death. And the sum of those choices becomes your life. The day I realized that is the day I became a man

One cannot over-emphasize how unusual it is to find a man speaking this kind of meditation, providing melancholy retrospective assessments and confiding plans. In the first episode of the second season Jamie is experiencing terrifying nightmares about Black Jack Randall who had whipped, raped, sodomized, almost destroy Jamie’s hand, branded him, broke his spirit in the two concluding episodes of the first season. It’s not a coincidence that this is the (for many women readers) infamous episode where Jamie beats Claire, spanks her hard with whip. What is happening is Gabaldon and her team of film-makers are moving between gender behaviors for both Jamie and Claire

So, at the same time as Jamie is our thoughtful semi-depressed narrator and meditator, as in many of the episodes where Claire narrates, is melancholy, questing and presides (so to speak), it is here Jamie who concocts the plan to rescue Claire, Jamie who tries to “clear the air” with Claire, almost (not quite) with no avail

quarrelling
He tells her she is at fault for the British capture of her and danger to the men because she disobeyed him

Claire: Christ, Jamie, I went for a walk!
Jamie: I ordered you to stay put.
Claire: I don’t have to do what you tell me to.
Jamie: Aye, you do. You are my wife.
Claire: Oh, your wife. Your wife. Oh, you think I’m your property, don’t you? You think I belong to you, and you can’t stand for someone to have something else that belongs to you.
Jamie: You do belong to me, and you are my wife whether you like it or not.
Claire: Well, I don’t like it! I don’t like it one bit! But that doesn’t matter to you either, does it? As long as I’m there to warm your bed, you don’t care what I think or how I feel. That’s all a wife is to you, something to stick your cock into whenever you feel the urge. Let go of me, you you fucking bastard!
Jamie: You foulmouthed bitch! You’ll no speak to me that way! I went to ye at Fort William armed with an empty pistol and my bare hands. When you screamed … Ye’re tearing my guts out, Claire.
Claire: I’m sorry. Jamie Forgive me.
Jamie: Forgiven.

It is Jamie Frazer (to give him his clan name) who persuades Column to return the gold that Dougal Mackenzie (Graham McTavish) and Ned Gowan (Bill Patterson) have been gathering along with the rents to fund the Scots rebellion. In his Jacobites, Frank McLynn tells us the Mackenzies were a clan who held out against Culloden; that their clan leaders were cautious and remained led by ties to lower Scottish landlords. (It is also true that there were quiet “traitors” to the Hanoverian cause among the British nobility, or people with Jacobite and French and catholic leanings, so the Duke of Sandringham as characterized in the series is within the realm of historical probability.)

colummackenzie
Colum Mackenzie (Gary Lewis) incensed against the gathering of funds for a rebellion by

dougalnedjamie
Dougal Mackenzie, Ned Gowan, Jamie Frazer

In Both Sides Now, the triangles of Jamie-Claire-Black Jack/Frank where Black Jack desires Jamie, Jamie and Frank desire Claire and she both of them begins to take on the nightmarish pairing of Black Jack and Claire in Jamie’s mind so that when in the 16th episode of the 1st season (“To Ransom a Man’s Soul”) Jamie sees Claire coming to nurse or make love to him, she turns into the lurid violent sadistic Black Jack. When the second season opens, “Through a Glass Darkly,” and Claire has landed in 1748, for her Frank turns into Black Jack. In the last third of the episode, when Frank’s hand turns into Jamie’s and Claire stepping off a plane to come live in Boston as Frank’s faculty wife becomes Claire stepping off a ship on the Normandy coast, Jamie is having nightmares where Claire turns into Black Jack.

As to the adumbration of explicit gender reversals, and romancing, in the penultimate scene of The Reckoning, upon returning to Castle Leoch, Jamie is confronted by Laoghaire with whom he had an understanding. She loves and expected him to marry her, and demands an explanation in the very glade that she seems to know he has loved and spent much time in since a boy.

heiseft-2
Laoghaire Mackenzie (Nell Hudson) accosting Jamie

heiseft-1
Jamie left in his glade-landscape after Laoghaire leaves

She is the aggressor offering her body to him, swearing he and he alone will be her lover, and he must tell a truth that he married Claire not just because Dougal told him to, but because he wanted Claire and now loves and will remain faithful to her. This will bring on her attempt to have Claire branded a witch and burnt. The last scene of the episode ends with Jamie swearing he will forgo tradition and never “chastise” Claire again, her saying yes to having sex with him again, and another of these (to me) alluring love-making scenes during which she threatens to cut his heart out if he does hit her and he demands she nonetheless call him master:

nearend
The strong eroticism of romance

But then they find — uneasily — Laoghaire’s “ill-wish” (a set of hard twigs and branches tied together with thongs) under their bed.

History fused with romancing, at the center a historically sublime (horrifying crucial event of war) whose enactment is ceaselessly deferred.

culloden-battlefield
Modern photograph of Culloden battlefield

Ellen

Read Full Post »

firstshot
Opening short, high camera shot to down below of Claire (Caitronia Balfe) off to marry Frank Randall (Tobias Menzies)

switch
First switch now Black Jack Randal (Tobias Menzies) is sadistically flogging Jamie Fraser (Sam Heughan)

third
The Wedding: Claire marrying the man her husband Frank said she’d never do

Claire’s voice: My husband.
Frank’s: Nothing you could ever do could stop my loving you.
Reverend Wakefield: Jonathan, Jonathan Wolverton Randall, finally. Captain of Dragoons in the British Army, and your direct ancestor.Otherwise known as Black Jack.
Claire’s in retrospect: I heard stories of a place called Craigh Na Dun.
Claire in present-past: I was no longer in the 20th century. What was Frank going through? Claire? Perhaps I was abducted. Perhaps I was dead Or perhaps, worst of all, I had left him for another man =- prologue to Both Sides Now

Dear friends and readers,

The brilliance of this episode derives solely from the capabilities of film. Further the uses of film here to make the same actor appear as diametrically opposed people, Tobias Menzies as Claire’s mid-century husband, Frank, tenderly loving, deeply non-violent, swiftly become in the next scene the sadistic, manipulative, ruthless, distrustful Black Jack whoe proceeds to flog Jamie, the 18th century Scots laird whom Claire falls in love with and has married, or threaten to torture and maim Claire’s face and body. We melt from a setting and film type like those of the 1940s Brief Encounter, drab, quiet, grey and brown, kind, quiet, seemingly non-violent (though not wholly) into the extravaganzas of costume drama with its theatrical flair for the presentation of utter misery (in the person of a beggar, Hugh Munro whose tongue was cut out and legs forever burnt by Muslims who enslaved him in Algiers) and wild landscape places and castes. Both sets suggestive, one character, Randall has buried in him the other and he acts against the central pair of lovers, Jamie and Claire now Randall Fraser, only Randall is a lover too and agonzied lonely victim. The result a multi-directional thrill and expansion only film can do, one whose basic notes are plangency, mystery, desperation and love and intense rivalry, hate.

house
The vicarage cum boarding house near Inverness where Frank and Claire stayed with Rev Wakefield and Mrs Graham

policeoffice
Frank bent over seeking help in Scottish police station

landscape
Jamie and Claire greeting Hugh Munro

fortres
The prison fortress to which Claire is taken

Back and forth, forth and back, and there’s no set verbalization for these effects that I know of. One of the goals of this blog is to try to describe and capture the effect of switching back-and-forth in time and using the same actor in the present and past (where the past becomes the present and the present the past): the power of Outlander as a film comes from these juxtapositions and use of the same actor in reversed roles: I’ve be grateful if anyone who has read film studies could supply me with terms or a book (theoretical or not) which supplies them. The best book I know about the use of drab 1940s realism v the Gainsborough-costume drama descendants as liberation is Pam Cook’s Fashioning the Nation: Costume and identity in British Cinema. The first title of the blog was: Back and forth, forth and back, and there’s no set verbalization for these effects that I know of

Gabaldon’s book does not simultaneously with Claire and Jamie’s wedding (Gabaldon could have had an interweaving interlude as is done in Quixote) revert to Black Jack flogging Jamie. Nor upon that, immediately, Claire hearing Frank just then really there by the stones of Craig Na Dune (as was she). Claire is then captured by the British colonials soldiers. We know Jamie has not gone far because he is seeking, after encountering the half-mad (Dickensian character) Hugh Munro (Simon Meacock) (his tongue cut out by Muslims in the Adriatic, his body weakened and frail by years of imprisonment and all that brings inside as well as outside, the vicious British deserters. Nothing worse than a man who betrays and exploits the power of a uniform of an deeply inhumane occupying colonialist force. Gabaldon injects (I want that word with its sense of seepage) the horrors of slavery, cruelty of religions (Munro’s tongue was cut out and his lower legs’ skin burnt 3 degrees), in this plangent, poignant gothic figure:

monro

Jamie to Claire: Aye, well, Munro’s a special case, you see. He was captured by the Turks at sea. Spent a good many years as a slave in Algiers. That’s where he lost his tongue. Cut it out? And poured boiling oil on his legs. It’s how they forced captive Christians to convert to Mussulman religion. Said you came with news, [speaks Gaelic] Ah.
[Grunting] Who? [Grunting] Why would he know? [Grunts] Can he be trusted? [Grunting] What’s his name? Haharack.
Harack? [Grunts] Horrock. [Grunts] Horrocks.[Grunts] When and where does this Horrocks want to meet? [Grunting] All right. All right. [Grunts] Thank you, thank you kindly, Hugh.
Jamie back to Claire: There’s a chance, I can get the price lifted from my head. There’s a witness who can prove my innocence. Claims he was there during my escape from Fort William, saw who actually killed the sergeant.
But I’m not sure I can trust him.
Claire: Is this Horrocks?
Claire: Aye, a redcoat deserter.

Munro is at the mercy of all and one can suggestively parallel him to Frank Randall in 1948. But the redcoat deserter will make Jamie at his mercy in a following episode. All intertwined and interwoven again. In 1948 we watch Frank humiliated by the police whom he drives to the point that they tell him to accept his wife had fled of her own accord, and perhaps with another man. In 1943 Menzies as Frank desperately tries to get the police, anyone, to find and locate her, and Menzies as Black Jack slips into 1743, where he threatens Claire. The effect is that of dream material or nightmare. My point about the value of reading framed texts and no questioning of a point of view.

The meaning is conveyed through the juxtapositions. I suggest we are intended to be moved by the opening of the episode. The film-makers told the return to the kind of black-and-white desperate realism found in the mid-1940s Brief Encounter. We see the Reverend Wakefield (James Fleet) doing all he can to help his boarder-now-friend Frank accept that Claire has left him for good.

The good reverend at his map with its lines: She leaves Craigh Na Dun, gets lost, turns back, tries to follow the Findhorn River, takes a misstep, and then is swept away by the current, all the way down to the Darnaway Forest. Darnaway Forest is 20 miles from where the car was found. Ah, the river is fast, and it was swift that night.She could’ve been carried twice that far. These maps of the area, they’re poor. Looks as though there are bends in the river here where she might have made it to shore, and then found shelter along this ridge, maybe, maybe in a cave.
So she’s tired, she’s lost, she doesn’t know where to turn. So she hunkers down in this cave to keep warm, and lives on fish and frogs while waiting to be found.
Frank: Fish and frogs for seven weeks?

He is thwarted by Frank’s yearnings as well as his housekeeper, Mrs Graham (Tracey Wilkinson), who finally breaks through the Reverend’s taboos against superstitions to tell of the stones, of others who have experienced this transformation. Frank is sceptical and thus disappointed (he had perhaps hoped for an explanation that made sense).

mediumshot-1

mediumshot-2

Mrs Graham: The stories are old. Some say as old as the stones themselves, passed down from generation to generation through ballads and songs. I first heard them from my grandmother, and she from hers. The songs tell stories about people who travel through the stones.
Frank: Travel through stone? I’m not sure I take your meaning.
Mrs Graham: Not literally through the stone itself. You see the circle at Craigh Na Dun marks a a place on the earth where the powers of nature come together.
Wakefield: Superstition and twiddletwaddle.
Frank: Go on.
Mrs Graham: The stones gather the powers, and give it focus, like a glass, ye ken? And for certain people, on certain days, it allows them to pierce the veil of time. Mr.Randall, you know your wife went up that hill the day she vanished. I believe she didn’t come back down that hill, at least not in 1945. I believe that she traveled to some other time.
Frank: Where or when would that be? I don’t know.
Mrs Graham: Every traveler is different. They must make their own journey on their own path, but the songs do say that the travelers often return.
Frank: I see.

Frank does not believe in the stones, but ironically when the police officer says that Claire must have gone off with the highlander ghost Frank saw, Frank shouts my wife is not with another man, and the film moves to Claire in Jamie’s arms.

Police officer, officer on the phone: When did you first notice the items were missing? (to sergeant coming in) He’s back.
Sergeant: Jesus, Mary, and Joseph. I think today’s the day.
Officer on phone: Today, sir?
Sergeant: I have let this go on long enough.
Officer: Today, sergeant. Good luck.
Back to phone: Yes, ma’am, I heard every word you said. I’m gonna send a man over straightaway.
Sergant to Frank Randall: I am sorry, Mr. Randall, you know, I’m very, very sorry. Please believe me when I say I wish there was more that we could do.
Frank: Well, there’s your job, perhaps you could do that.
Sergeant: I know this must be disappointing to you.
Frank: Disappointing? That’s an interesting word.
It suggests expectations that were unmet. My expectations of your department were were low to begin with, and I can assure you that you have met those expectations at every turn.
Sergeant: We have spent the past six weeks searching over 100 square miles of rugged terrain, conducted 175 interviews, invest- Invested over 1,000 man hours.
Frank: I know the litany detective, but tell me, what do you have to show for these for these efforts? My wife has disappeared. Do you have any idea at all what might have happened to her?
Sergeant: We haven’t found a body. Now, that tells me that she’s probably still alive. No blood in the car, no sign of a struggle, Now, that tells me that she probably wasn’t taken against her will.
Frank: Yeah, your favorite theory.
Sergeant: You personally witnessed a man staring up at her window the night before she disappeared.
Frank: I have said from the very beginning that the highlander is certainly involved in some way.
Sergeant: Of course he’s involved, you fool. He’s her lover, and the two of them left together.
Frank in a rage: My wife is not with another man.

Frank however credits the story a prostitute tells him to lure him to a dark place at night where thugs attempt to beat the thousand pound reward for Claire’s reappearance out of him. Here the parallel is made between middle class respectability caught up in street life and the savage murderous fighting of the British and Scots.

rosieoday
Frank seduced by street-walker-prostitute, Rosie Day (Mary Hawkins)

learningtousedagger
Claire taught to use a dagger

All this done in the woven back-and-forth manner with the matter of Claire’s first days as Jamie’s wife in the Scottish landscape, first assailed by a deeply damaged man, and then attacked brutally. Jamie and the other men teach Claire how to use a dagger and she uses it in another ambush. Claire is so shaken by the experience, angry at herself for having forgotten the life she had led, the quiet man she had known, that she wants to return,

shock

and magically (the right words), there are the stones. In 1947 Frank is making his way towards them after Mrs Graham’s story; he calls to Claire, she hears, she calls back, and rushes to the stone, only to be captured once again and brought to a fortress to be interrogated and tortured by the invulnerable Black Jack.

sherunning

hwturning
She running in one era to the stones, he turning in another era running us to her

Again the hour ends on back and forth:

franksdespair

farshot
Frank’s despair

frankblackjackassadist
turns into Black Jack Randall almost fooled by Claire’s ruse she knows Duke of Sandringham and can harm Jack but he catches her out – note back-and-forth to flashback and then into present-past again:

Black Jack: (we get this double view again hit upon): You still wear your old wedding ring? Sentimental attachment.
I doubt you have a sentimental bone in your body. But the more interesting question is why would Dougal MacKenzie consider you of such value, that he would rather adopt you as one of his own than allow me to question you? I am sure Claire: I have no idea what you’re talking about.
Black Jack (prposing a toast) Really? The king.
Claire: The king.
Glack Jack: [Clink] I’m glad to hear that you still consider him your sovereign.
Claire: We MacKenzies are all loyal subjects.
Black Jack: [laughs] That is the single most amusing thing I’ve heard all week.
Claire: So I take it you haven’t been amusing yourself by flogging some innocent prisoners then?
Black Jack: Amusing myself? What an odd thing to say. As you know from our previous meeting, I consider flogging a very serious matter indeed. [Wind howling, fire crackling] [Scraping] Madam, you need to understand your position.
In this hour, our third encounter, I fully intend by any means necessary to discover both your true nature and the secrets that you hold.
Claire: Perhaps you should ask the Duke of Sandringham. [Coughs] Oh, dear me, I do hope that won’t stain. Overvoice of Claire: A dangerous gambit to be sure, but his reaction told me that Frank and the Reverend were right in their speculation.
Flashback to Reverend Wakefield: I suspect your ancestor had a patron, a prominent and powerful man who could protect him from the censure of his superiors.
Frank: Possibly, but it would have to have been someone very high up in the hierarchy of the day to exert that kind of influence. The Duke of Sandringham? The Duke of Sandringham? Black Jack was able to commit his various crimes in the highlands because he was being protected by a powerful man, and the cost of such protection was always silence and fidelity.
Forward to present, Black Jack: What do you know of the duke? [Scoffs]
Claire: Really, captain, must you be so obtuse? Is it not clear by now that you and I are both in the employ of the same great and powerful man?
Black Jack: That is impossible. He would’ve told me.
Claire: [Chuckles] Because he tells you all his secrets? You must be a very special officer indeed.
Black Jack: [Murmurs] I will simply send a message to Sandringham asking him.
Claire: Excellent idea. I’m sure he’ll be most pleased at your skill and acumen at uncovering my identity, or perhaps your disruption of the duke’s carefully laid plans will not be rewarded. Perhaps he will be displeased, and take measures to terminate your special relationship, withdraw the protection to which you’ve become accustomed, and thus leave you at the mercy of your superior officers and local authorities. No, the wisest course of action would be to allow me to continue my mission and give the duke no indication of how close you came to disrupting his efforts on behalf of the king.
Black Jack: You mean, of course, his, uh, his wife’s efforts.
Claire: His wife?
Black Jack: The duchess (references to duchesses are ever self-referential parodic — from LeCarre on). You’ve met her?
Claire: Oh, I’ve never had the pleasure.
Black Jack: Really? An agent of the duke is an agent of the duchess.
Claire (backing down, careful) Well, we have been in communication.
Black Jack: Communication by letter?
Claire: By messenger, yes.
Black Jack: With the duchess?
Claire: That’s who we’re talking about, isn’t it? Yes.
Black Jack: That is, uh that is who we’re talking about. But, of course, um the duke has never been married.
Turning to man at door, pushing him out, close the door: Corporal.
Corporal: I’m sorry, madam.

vlcsnap-2016-06-04-21h37m12s772
her terror because the young officer will not risk his job to help her

Yet I know much as the pairing of Jamie and Claire to gain its luminous intensely arousing sexuality depends on the alternation of the drab 1940s quiet relationships of Frank, Claire, the Reverence, Mrs Graham, even their adopted little boy, the strength of the film series as electrifying moments is in the couple Claire and Jamie making love to one another, just before they are set up by killers, and then afterward, after she knifes one on the back and he shots the other dead, clinging to one another

themomentofmakinglove

strengthofseies

One must pull these images out of the story-grid and see the plot-design as producing these moments, some strengthening within a time frame intense emotions which then flow over to the other time frame and are reversed emotions

I have now received Tara Bennett’s The Making of Outlander, Season 1 and 2, from Amazon.uk, and hope to read it within this coming week, and then post again with the knowledge of what was said about this film-making part of the context. This is 18th century historical material descended from Waverley by way of DuMaurier and time-traveling historical romance-fiction.

Ellen

Read Full Post »

talkingeatingonweddingnight
Jamie (Sam Heughan) and Claire (Caitrionia Balfe) drinking, eating, confiding on their wedding night (Outlander 7)

Friends and readers,

I carry on my comparison of Outlander with Poldark (see Outlander as a descendant of Waverley): as film art, as mini-series, made using the same kinds of cinematography (rich, mesmerizing, computer enhancement continual), dramaturgy (figures in a landscape not on a stage, montage, juxaposition), briefer dialogue, both seen as “women’s material,” albeit with plenty of male heroes and villains about, this dyptych again shows where the new Poldark is lacking (see scripts): the pair are symmetrically structured with the underlying paradigm for both a repetition of the same alluring exploration. As Emily Nussbaum puts it,

Outlander is, finally, as thoughtful about male vulnerability as it is about female desire, a rarity for television. It’s a quality that makes the show appealingly romantic in multiple senses (Emily Nussbaum, “Out of Time,” New Yorker, April 8, 2016)

When Dougal proposes that Claire marry Jamie, he says to Jamie and Claire separately that his purpose is both to secure Claire from the depredations of Black Jack Randall (yes played with fierce intensity by Tobias Menzies), and (as Murtargh [Duncan Lacroix] also suggested was needed, wanted) and to secure for Jamie an older mature woman.

himtoher

shetohim

It might startle some viewer that Jamie responds to Claire asking him if he will mind that she is not a virgin, no, as long as she doesn’t mind that he is (not that he’s never kissed a woman, “I said I was a virgin, not a monk”). But it fits the frequent reversals of roles in this series.

Garrison Commander when viewed as a whole is the second of two linked phases: in the first (from Jane’s memories in Rent or Outlander 5) we see Tobias capture, at first seem to negotiate with but then longingly flay Jamie, flog him until his back is permanently seared, scarred, somehow made shameful (like a slave’s); in the second, Garrison Commander, Claire lands in his hands for a few hours, and just as she thinks she has succeeded in winning him over to take her into an English situation where she can make her way back to Craig Na Dunn or where she wants to go, he kicks her hard in the stomach, threatens her humiliatingly and seems about to knife her mortally (as it is mortally dangerous for Jamie to come into the English lair).

The Wedding has three phases of love-making: the first just after the episode begins and the two, just married, come into their apartment together, almost as a duty:

duty

the second after a long period of conversation about themselves, only Jamie tells far more of his family, background, memories than Claire, this a deep coming together lovingly, tenderly:

talking

and then the third after Jamie tells her of his preparations for the wedding, where he takes over the woman’s role it seems — securing the priest and ring, getting the proper beautiful clothes which will endow them with great dignity, and finally the ceremony itself; and then third, hungrily, far more aggressively, letting go,

happy

after which they are hungry and morning has come. We are allowed to dwell on each phase feeling it with no interference as it were.

It is framed by another wedding: as the episode opens we see Claire walking a city, perhaps London streets, in modern outfit with Robin Hood hat, and Frank suddenly eagerly begging her to marry him now, at city hall, with no preparations. She protests she has not yet met his parents, to which he responds, well now you’ll meet them as Mrs Frank Randall.

frankandclaire

frankandclare

He is (like Jamie) while in the male position, yet abject and in need of her permission. This scene makes a striking contrast to the elaborate decorative ritual Jamie and Claire go through,

outside

inside

and lest we forget this, at end when morning comes and Jamie has left the room, Claire picks up the wedding dress, and out tumbles her wedding ring from Frank. In order to marry Jamie she had taken the ring off, and put it down the front of her corset, and now it falls to the floor almost going down a crack. But not quite. She kneels and picks it up and puts it on the ring finger of her right hand. This knits The Wedding back to the Garrison Commander for of course we know the same actor plays Black Jack as plays Frank.

clare

blackjack

There is nothing like this kind of consistent loving development in Horsfield’s Poldark. it’s partly the result again of taking a small and self-enclosed portion of a single novel (Chapters 12-15, “The Garrison Commander,” “A Marriage is Announced,” “A Marriage Takes Place,” “Revelations of the Bridal Chamber”); but it’s also this trusting to the material, not feeling that you have to supply something else, or qualify it.

Nussbaum suggests that what we watch in the first season is a “continual crumbling” of a bridge they build between them. I think that’s so, from when she “disobeys” him and he beats her, to when after the witch trial, she at long last tells him of who and what she is, where she comes from (the future), her other husband, and he generously takes her to the stone and leaves her to make up her mind. She does — for him, and again it’s his vulnerability risked, and her desire knitting them as one, her strength too as she says to him, “Get up, soldier” (making us recall her as as a battlefield nurse).

I just reveled in these two episodes. Yes because I loved the love-making (the first time watching I was embarrassed by the candour and directness of the scenes), but also because the way the development was placed against a background of serious disruption of any morality among the English and hedonistic vicarious joy among the Scots (though sometimes the episode again made me feel Claire had landed among a group of disciplined frat boys). In Garrison Commander there is an earnest British soldier who first sees Claire while she is with the Scotsman seeking rent, and thinks she may be their prisoner; he takes her for safety to the English fort, only to find she is now open prey and he can do nothing about it because of his lower rank. This holdover of emotion of a subaltern is matched by Dougal (Graham McTavish) in The Wedding, who clearly would cuckold Jamie, were Claire to be open to this; Jamie’s is as subject to Dougal and Colum as other of the British officers who would try to stop Randall, protect Claire but they can’t. Dougal is the linchpin of both episodes: following Claire into the English stronghold, pulling her out, engineering this wedding, to hold onto her. He has decided she is not a spy and wants her identity as useful to him and has a fierce authority over Jamie, his nephew it seems.

dougla

These patterns are not found in the chapters, rather they are filled with nuanced dialogue and thought between Claire and Jamie. In the novel for these chapters there are no memories of Frank. There is loss here: effective as the outward dialogue in the scenes of clash in Garrison, of argument at table, and of gentle and raucous comedy (the priest who must be dragged out of bed and then bribed to perform the ceremony, the trading of Biblical passages, Ned Gowan (Bill Patterson) among teasing prostitutes who are presences out of The Beggar’s Opera), I found the long give-and-take conversations in Gabaldon’s novel much more moving. The movie can risk only suggestive fragments of Jamie’s childhood, boyhood, who was this relative and who that. This is a building up of a picture of him as having pride as Laird.

The next episode, Both Sides Now (Outlander 8) will be a continual movement back and forth from 1943 and the desperate Frank at the police office, with the Reverend Wakefield, told by Mrs Graham that some supernatural neolithic charm has taken Claire off to another time, with Claire and Jamie traveling or wandering themselves as semi-outcasts through the highland’s landscape. They encounter a beggar, Hugh Munro in the novel, now called Willie (Finn Den Hertog) whom Jamie welcomes warmly, and has himself been made permanently mute (his tongue cut out), his feet ruined, during a captivity among the Turks, in Algiers, as a galley slave. Now he wanders through the world.

beggar

He is a parallel to Frank.

frankbystones

And this new trio comes near danger.

thetwo

Again this is a lingering juxtaposition not in the book. But this is for another blog.

Ellen

Read Full Post »

marriotmeditative
This image is not the image on the cover of Poldark: The complete Scripts, series 1 (which is awful), but the cover does feature Aidan Turner in just this sort of mood and in need of a shave

Dear Friends and readers,

While I was away in Cornwall, I had a number of wonderful finds in bookshops, especially Fowey where I found Poldark: The Complete Scripts, Series 1 by Debbie Horsfield; in the parlance of film studies, these are screenplays, not just actual records of what was said and acted, but scenes intended to be acted that were cut or never made it into filming, many stage directions, brief commentaries in brackets on the characters as they speak the proposed dialogue, and descriptions of the scenery to be filmed, the mise-en-scene of a set, and larger action as envisaged by Horsfield. I also found Claude Berry’s excellent county book, A Portrait of Cornwall, updated in 191 (a Robert Hale book) and a superb book of essays on Daphne DuMaurier: The DuMaurier Companion, ed Sarah Waters. I’ll be (I hope) writing about the last two in the near future; for now. Here I will comparing the screenplays with the original historical fictions by Graham and (briefly) the older 1970s mini-series.

Horsfield’s scripts for the first season of Poldark (that is all eight hour-long episodes) have been a revelation. The script called for better shows than we got. Really. Horsfield has lots of commentary and description that is psychologically suggestive. I had accused the scripts of being crude, and been puzzled why the lines were so short, or blunt when her other work has sophisticated dialogue. Well the lines are not short; what happened was that when the dialogue was filmed, the speed at which it was done, gives the effect of abruptness, and the way the scenes are enacted often precludes resonance. This was a choice by the two male directors, Edward Balzagette and William McGregor.

What’s more: there are numerous small and larger cut scenes, and some of them contain subtlety and slow development for Heidi Reed as Elizabeth. As I read the scripts, from the outset, Horsfield had in mind to change the interpretation of Elizabeth as found in Graham’s books and as found in the 1970s series: lines and descriptions suggest she is yearning to “be with” Ross as it’s called; for talk, for a coming together of their spirits, for sex. What’s left are silent short takes of the actress at the window, looking out, none leaving enough time to understand what the meaning of the shot is. Without wanting to attack an actor, it seems to me in the love scenes of the first series, Turner lacks the subtlety he needs; it’s as if others of them were directed to be more blunt and simplistic than the script called for. I want to re-watch the first season against the scripts before quoting any specific scenes (and I would prefer not to allow these blogs to become as overlong as they did last year).

I’m particularly impressed with how each episode has its own arch and emphatic themes. I’ve seen this in other BBC drama books, but this one is remarkably tightly-knit. It is clear that she wants the character of Ross to be central to each episode, even if he does not have a linchpin or dominating POV; this is not true of Graham’s second book (Demelza) and his perspective is the wider one of the world of Cornwall so he has rich complicated characters in main and subplots. The major presence after Ross is Demelza, with Francis (like Elizabeth) being given suggestive lines. Kyle Soller was up to the role and he alone (it seems to me) was allowed the time and space to realize the lines of the four principals. I was confirmed in the side-lining of Keren who is given marginal space. OTOH, there is lyrical beauty to her introduction while she is playing Helen (“that bright particular star” of All’s Well that Ends Well).

Having read the scripts, it seems to me that the flaws and problems I outlined as did others in this new Poldark, the first series, were not due to the script but the realization. Extrapolating from this, I’ll give the new season the benefit of the doubt and assume the same might hold true. There will soon be published a book of the second series (just now available only in kindle editions), with Demelza’s face on the cover. I’ve pre-ordered it. The cover still is not as aggressively “in your face” as the cover for the first series: Eleanor Tomlinson looks weary and grief-striken, near tears

poldarkcompletescriptsseries2

We know that she will be having to deal with a full-blown love affair between Ross and Elizabeth, enough to make any wife as deeply invested in her husband as this ex-kitchen and working class girl is.

The volume is introduced by Karen Thrussell who says she is a lover of Graham’s novels and tells us that Horsfield did not know the novels at all before she was hired. This is her first time for costume drama. That was deliberate: they wanted someone whose expertise was proved in popular mini-series that get high ratings. An online article by “the historical advisor,” Hannah Grieg, to Horsfield and the film-makeers (crew, costumer, production, actors) released by the BBC tells you these are well researched novels, embedded in history; they are. Grieg says she “stripped the books down” for Horsfield. Greig claims she became deeply immersed and marvels at the accuracy of the presentation of mining and banking business at the time (and central to the stories, as well as the prison system, the injustice of the laws against poaching). I suspect that most of the time the historian’s roles are exaggerated in these series, and they are rather consulted when the writer fears she is making some egregious error. Perhaps in this case Horsfield needed help? At any rate it would be superficial and the scripts don’t feel superficial; the scenes about mining seem to me to have taken what could be taken from Graham’s books.

*******************************

I’ve said that this year I don’t want perpetually to be comparing the older series with the newer one as I’ve done that before, and after a while the finding that the older one is the subtler, with far more novelistic scripts, and closer to the original Post World War Two and 1970s subversive and feminist conceptions of the books is simply repetitive. I’ve written, delivered at a conference and published an essay on this now: Poldark Rebooted: 40 Years On. Instead my idea is to compare this historical fiction series with one very like it, Outlander from Diana Gabaldon’s historical romance time-traveling tales (as the older 1970s Poldarks were remarkably parallel and like to The Onedin Line).

Outlander 2014 Caitriona Balfe as Claire Randall and Tobias Menzies as Frank Randall in Starz’s Outlander
Caitriona Balfe as Claire Randall and Tobias Menzies as Frank Randall (1943)

claireandjamie
Claire Randall beginning her relationship with Sam Heughan as her protector-chivalric Jamie (1743)

I’ve said how much I am drawn to both series, and argued that both are if not fully feminist, proto-feminist, that Graham’s fiction has been said by others to be “instinctively feminist” and he is on record saying that he was concerned to show the “raw deal” women have been handed across history. The films from Gabaldon’s first book made the POV of the series Claire Beauchamp Randall Fraser just as surely as the new films from Graham’s books made Aidan Turner as Ross. I’ve called the Outlander series film-feminism because of the use of Claire’s perspective and memories as over-voice; she is the linch-pin mind of the series, her memories take us back and forth in time.

rapesceneross
This is Robin Ellis’s face as Ross Poldark as he begins to mount the roof to where Elizabeth is lying in a rage that ends in a rape (1975-76 Poldark, from Warleggan)

But there is a real problem with this pleasant outlook and I don’t want to ignore this and misrepresent the books and films. The new series has wiped out Ross’s rape of Elizabeth in Warleggan. Among the arguments for insisting it is a rape (which I’ve made in my analyses of the books) is that marital rape and rape itself outside marriage is common across Graham’s oeuvre. In Graham’s The Forgotten Story (set in Cornwall in 1898), the young husband rapes his wife after he thinks she has been having an affair with a sailor and she becomes unconscious after a traumatically violent incident in her uncle’s tavern. In Marni, the “cure” for the mentally troubled young heroine in Hitchcock’s movie is aggressive rape; this comes from the book where the husband rapes his wife in a passionate moment of despair. In the plot-summaries I’ve read of other of his mysteries, and spy thriller, I found rape repeatedly. As those who know The Four Swans remember, we have a sadistic Vicar Whitworth forced on Mowenna Chynoweth as her husband; she finds him distasteful morally and aesthetically and to get back at her and because he enjoys it, he inflicts sadistic sex on her; among other things, twisting her feet and ankles so repeatedly that when she finally escapes him and years go by, she is still hobbling.

I would like to interpret all this as Graham exposing the reality that coerced marriage is a form of rape: the parents and family insist this female give her body to a specific male in order for the family to aggrandize itself with money or rank. I’d like to see all these incidents as him exposing how men think they are the solution when they have been the problem (Marni – the heroine’s mother is a deeply distraught women as a result of having sold herself as a prostitute to make ends meet), but it is clear they can also be read as voyeurism. Indeed that’s the way Hitchcock films them. The men are not always punished; the rape is slid over. In the case of Ross, there is finally a deep punishment but it takes years and wreaks damage on Elizabeth (death) and destroys the character and life of their son, Valentine. The Vicar is simply murdered by the husband of Morwenna’s salacious and promiscuous sister, Rowella. Which brings in the question of how Graham offers only limited sympathy to women who he has invented as promiscuous (Keren who marries and destroys Mark is damned by suggestions she was after more men than Dwight Enys)

walkingstickseashore4
The Walking Stick (one of the great films made from a non-Poldark novel, where the hero is a crook and the heroine disabled)

In the case of Winston Graham, a woman friend,journalist and film critic whose views I respect, Judy Geater, could not bear the marital rapes in the Poldark series: she agreed that the thrust was actually feminist, but felt Graham was offering this up as enjoyment; that he was (as other male writers are) obsessed with the fear that a woman will be false (one finds this in LeCarre’s Smiley books); she also did not enter into Demelza’s attitudes towards Ross which for me were a paradigm of something of what I knew with Jim, and what Claire Beauchamp gradually begins to evince towards Jamie Fraser. So both this popular historical fiction series is problematic for serious women readers. Horsfield change from a raped and angry woman, to a woman who chooses to have sex with a longed-for man may be seen as getting rid of the problematic nature of the books. Not altogether as she deepens the hostility to aggressive, sexualized women (Keren and now I think Caroline Penvennen from what I’ve seen the second episode of the first season).

There is something equally troubling in Outlander which far from moderating (as the 1970s writers did) or erasing (as Horsfield has done), Gabaldon’s group of writers make emphatic. In Chapter 22, called The Reckoning, and in the parallel episode, Jamie beats Claire to teach her a lesson in obedience. The idea is she was captured by Black Jack Randall because she didn’t take seriously enough that her own danger also endangered her husband and all the men who were loyal to him. Diane Reynolds, a friend of mine, also once a journalist, and now author (see my review of her The Doubled life of Dietrich Bonhoeffer), put it this way:

“Black Jack’s sadistic (what I remember) beating of Jamie with a cat o’ nine tails was horrified and it did shock me, but it also fit a familiar paradigm: it is what we expect the evil character to do to the hero. But Jamie IS the hero, and it being acceptable that he beat his wife (and that her humiliation was key to her acceptance) did bother me. He is also sexually aroused by the experience, and that seemed realistic to me (I had read about concentration guards who would beat prisoners until they (the guards) ejaculated) but I wondered: couldn’t Jamie, if such a good guy, have pretended to beat Claire and had her scream (to satisfy his friends’ need for her abjection) while he hit a table or whatever? Well, any way, a minor point. I don’t mean it to be a huge thing, just an example of a reactionary strain in Gabaldon–and it is what it is. It does make a difference if one comes to a book first or a filmed version– easier to engage the filmed version if it doesn’t irritate preconceived ideas. I probably like the second Poldark better than you for not seeing the first, and the Davies WP for not having seen another version.

reckoningclaireshockedfrightened
Claire shocked and frightened when told by Jamie he is going to beat her in the hearing of his “mates”

This turns the time-traveling tale into a metaphor for a fraternity where the female dreamer is helpless against an all-male universe and must submit lest she end up gang-raped ….

Diane’s comments acknowledge that Horsfield’s version in fact is feminist because like Claire in most of the scenes of Outlander freely gives of herself to Jamie and we are invited to revel with them in their wedded sexual compatibility (so to speak). I had pointed out that the concluding two episodes of the film series and chapters in the book where we witness Jamie raped and then his character broken, him humiliated with nothing sparred us of the buggery were far more transgressive and could be seen as voyeuristic. I think the series is on a high-tier to permit the film-makers to do this (it wouldn’t do for BBC Sunday prime time). But as I read the chapters I have to admit the next (omitted in the film) is one of Jamie justifying corporal punishment. He tells stories of how his father beat him and how this was good for him, and by the end of the conversation Claire seems almost grateful for having been made aware she was reckless. This is somewhat countered by her pulling a knife on him just as they are about to have sex once again, and him kneeling before her to swear he will never beat her again, but i fact that he beat her is insisted on. It was not just mild hitting. She cannot sit comfortably, cannot ride a horse for more than say 20 minutes at a time. The book is not written in 1743 but 1991.

Beyond that the doubling of the Claire’s mild, gentle Frank, her 20th century husband, with the cruelly sadistic homosexual Black Jack Randall is deeply anti-homosexual (it takes us back to the characterizations of homosexuality in The Jewel in the Crown and the 1970s Upstairs Downstairs), this blending of the two suggests beneath Frank lurks Black Jack, and the subtext is titillating. There are also the many rape attempts on Claire, on Jamie’s sister, Jenny, and way Geillis Duncan, near the end of the series revealed as another woman from the future (1968), manipulates and kills her husband, Arthur, to enable her to marry the brutal and treacherous Douglas Mackenzie (brother to the Laird, so next in line to rule the clan). Some of the women of Outlander do not conform to the older paradigm of submissive romance heroine as outlined by Miriam Burstein in her essay on Anne Boleyn as a character type (The fictional afterlife of Anne Boleyn: how to do things with the Queen, 1901-2006.” Clio 37.1 [2007] and Jerome de Groot (Consuming History) in his chapter on Philippa Gregory’s The Other Boleyn Girl (on the 2003 film too). We see her in Andrew Davies’s alignment of Lise, Prince Andrey’s doomed pregnant-child wife with Jane Seymour in Wolf Hall through having them played by the same actress, Kate Phillips. But Claire learns to and Demelza and Verity never stop.

Yet Poldark and Outlander are perceived as contemporary women’s fare, are widely popular, make a lot of money and will thus be repeated and sold as long as there is audience for them.

poldarks-cornwall
The new Poldark’s Cornwall — which is quite different from Graham’s 1983 books (for a start all but one picture has been changed)

Why argue over this? why bring out matters of taste and outlook? It matters because there is things in work of art, be it book or film, that makes it worthy of praise as well as criticism. We pay these works a compliment by taking them seriously and in our emotional life they function seriously. When I go on to write about the first and second episodes of the second season of the new Poldark and carry on with the first season of Outlander I am discussing real properties in these works of art however intangible. Realism at whatever level the work allows is important: how do people really behave towards one another and how do we relate to this? Nowadays the canon (however unacknowledged are Outlander and Poldark) patently does not just express the preferences of an elite class. We argue about these things because we assume judgements are true and matter. There’s value here and there’s danger.

the-making-of-outlander

I’ve been working out some thoughts about the relationship of the new Poldark scripts to the actual programs, and then thinking about the problematic nature of how rape and violence towards women is presented in Poldark and Outlander, taken to be woman’s fare.

Ellen

Read Full Post »

medicine2
Claire (Catrionia Balfe) medicates Jamie’s (Sam Heughan) back (near opening of Episode 2, directed Ronald Dahl, scripted Ronald D Moore)

geillisduncan3
Claire remembering Geillis Duncan (Lotte Verbeeck) saying: “As I told you, there’s many things in this world we can’t explain …” (near end of Episode 3, directed Brian Kelley, scripted Anne Kenney)

We get no good
By being ungenerous, even to a [film],
And calculating profits — so much help
By so much reading. It is rather when
We gloriously forget ourselves, and plunge
Soul-forward, headlong, into a [film]’s profound,
Impassioned for its beauty and salt of truth-
Tis then we get the right good from a book.
Elizabeth Barrett Browning, Aurora Leigh
(1857), i, 702-9

Dear friends and readers,

The general plot-design of these two episodes is quickly told (see Episode 1):

leoghakindofudolopho2
As the group comes up to Leogh, it looms in the way of Udolpho:

2) exploring Castle Leogh and its grounds, Claire settles in, is re-dressed, meets Laird Colum Mackenzie (Gary Lewis), dines with the clan, is led to believe she will be allowed to return to Craig Na Dunn (the stones), but finds herself appropriated as a “healer” and forbidden to leave, as no one important believes her story of herself. Slowly her relationship with Jamie builds, meeting to help his wounds, bringing food to him outside the gate; he tells of of Black Jack Randall, an English enemy (Tobias Menzies), and the doubling figure of Claire’s gentle Frank with this violent Black Jack makes Jamie an intermediary link

biddingadieu
As the episode opens, we are back in time, five years before 1945, where Claire is bidding adieu to Frank her husband as she refuses to accept an offer of escaping front-line nursing

3) Claire becomes involved with a woman like herself, expert in the use of medicinal compounds, foods, healing, Geillis Duncan, and witnesses a culture of harsh punishments and mortifications, defies the fanatically punitively religious priest, to save the life of a boy said to be in need of exorcism. Again her relationship with Jamie builds, now she sees him rescue Leoghaire (Nell Hudson) from punishment, free a boy nailed to a pillory by his ear, take her to the Black Kirk to reveal the poisoned herb afflicting the boy.

The second episode feels more complicated than the first, building on it: we see Claire is in danger of being seen as a witch (by her apprehension of Mrs Fitz’s (Annette Badland) probable response to her story; the blending of time frame-times, from what Frank is doing now to to try find Claire, by himself by the rocks, with the Reverend Wakefield (James Fleet), to deeper past memory and again Claire at end of episode 3 with a vision of the stones, but the more she does deeds to gain gratitude, the more she is held fast.

seekingclues

**********************************

I’ve been trying to account for the deep appeal of this mini-series (at least to me and the legions of readers and viewers, mostly women) beyond the sex: I am intensely drawn to the sexual relationship between the heroine, Claire, and the central beloved hero, Jamie; its configuration is the same as Suzanne Juhasz says is central to women’s romance (Reading from the Heart) and is found in the relationship of Demelza and Ross in the Poldark books. (I gather for some modern young women brought up recently or women of the later 20th century this no longer appeals.) In the films, protective, gentle, tenderly loving, a helper-brother, in Demelza’s case a father substitute, in Claire’s an oddly feminized hero. But what else?

I am trying to see how it differs from Poldark beyond the genre (women’s historical romance v men’s historical fiction). Why does it seem so coherent, the story move forward with ease, with less strained staccato switches from scene to scene, and all the scenes allowed more dialogue and development.

atblackkirkancientmonastery
Cinematography at Black Kirk provides continual mirroring effect, as if the two were reflections of themselves in one another’s mirrors

amidthestones1945ep3
Claire amid the stones in a memory sequence (from Episode 3)

Sing me a song of a lass that is gone
Say, could that lass be I
Merry of soul she sailed on a day
Over the sea to Skye
Billow and breeze, islands and seas, mountains of rain and sun
All that was good, all that was fair
All that was me is gone

It’s the time-traveling. a what if nature of the fiction set up in the past, a playing with time so different times blend and part, doubling of characters from the past and the future. The real material is the relationship between Frank (yielding, gentle, heterosexual) and Black Jack Randall (sadistic, bisexual), Claire and Jamie (he attracts dominant gay males) to both of these. Claire moves away from a stressful life-passage in 1945 where the marriage is not working, a double narrative echoed or repeated in Claire’s relationship to Geillis, who we will learn is also from the future. Christianity versus paganism is an important strand across DuMaurier’s works. There is no magic but the one break from realism in time transportation

jamierememberingsisterrapedep2
Jamie remembering his sister, Jenny Fraser (Laura Donnelly) raped by Black Randall (will occur in narrative in Episode 12, Lallybroch) (from Episode 2)

Swirling about these are the strong female types, with Claire as voice-over narrator, her memory controlling all. We’ve met Mrs Fitz, Colum’s silent wife, Letitia (Aislin McGuckin), Geillis; we’ve seen Jenny Fraser thus far. There is a succession of scapegoats (made to suffer) who Claire works to free from suffering at the risk of her life and identity: Jamie is continually offering himself up, and she continually rescuing him (as he will her in the traditional swashbuckling mode). It is a question of a transcendent identity: a drive to abandon the daily material world (so you cross the stones) to lose yourself in a Bronte love. Jamie’s alter-ego, semi-servant, brother, Murtagh Fraser (Duncan Lacroix) advises Claire that Jamie needs an experienced woman, not a girl-virgin; like a Walter Scott male companion-servant he finds his meaning is serving Jamie.

At the same time the mater is rooted in Scottish culture, literature, and myth:

murtaghep2
Murtagh, ever there (opening Episode 2), a companion first seen in Scott’s fiction

In both episodes there are these vast hall scenes, in the second a man sings ancient songs to pipes:

firstentrance
Claire’s first entrance (within the first phase of episode 2)

singerep3
The harp-player and bard (towards the end of episode 3)

Now this one is about a man out late on a fairy hill on the eve of Samhain who hears the sound of a woman singing sad and plaintive from the very rocks of the hill.
[eerie music] [Gaelic singing continues] “I am a woman of Balnain.
“The folk have stolen me over again, ‘ “the stones seemed to say.
“I stood upon the hill, and wind did rise, and the sound of thunder rolled across the land.
” [singing in Gaelic] “I placed my hands upon the tallest stone “and traveled to a far, distant land “where I lived for a time among strangers who became lovers and friends.
” [singing in Gaelic] “But one day, I saw the moon came out “and the wind rose once more.
“so I touched the stones “and traveled back to my own land “and took up again with the man I had left behind.
” [applause] She came back through the stones? Aye, she did.
They always do.
It was a folktale, madness to take as fact, and yet half of what Gwyllyn had described had actually happened to me.

They have substituted Scotland for Cornwall: there is a loss DuMaurier is much darker ultimately and deeper, while Gabaldon more consistently self-conscious post-pastiche, playing though with similar strong female imagery

DuMaurier poem:

‘What can I cling to in life, what can I hold?’
With a cynical twist to the mind and a husk for the heart
The scapegoats of this generation go drifting past.
The children for whom the war was apparently won,
And nothing is certain, and nothing likely to last
For the child not bombed in Kensington (from DuMaurier Companion, edd Sarah Walters, p 131)

Gabaldon picturesque layering, the imagery is that of a woman’s body as as redemptive:

We struggled upward, out of the womb of the world, damp and steaming, rubber-limbed with wine and heat. I fell to my knees at the first landing, and Jamie, trying to help me, fell down next to me in an untidy heap of robes and bare legs. Giggling helplessly, drunk more with love than with wine, we made our way side by side, on hands and knees up the second flight of steps, hindering each other more than helping, jostling and caroming softly off each other in the narrow space, until we collapsed at last in each other’s arms on the second landing.
    Here an ancient oriel window opened glassless to the sky, and the light of the hunter’s moon washed us in silver. We lay clasped together, damp skins cooling in the winter air, waiting for our racing hearts to slow and breath to return to our heaving bodies.
    The moon above was a Christmas moon, so large as almost to fill the empty window. It seemed no wonder that the tides of sea and woman should be subject to the pull of that stately orb, so close and so commanding …. Outlander, the book p p 627

In technique the pace is slow, lingering, not much happens in the sense of moving the story forward. Instead we move back and forth in time as the film-makers develop the relationship between Claire and Jamie (the arc over-all) and unfold the other characters as Claire settles in and begins to practice her assumed profession and role. This too makes it differ from the new Poldark, which is too jumpy, with all too brief juxtapositions.

**************************

britishinscotland
British in Scotland (Black Jack Randall from the back) as imagined in this film series

It’s common knowledge that literary criticism is not a popular form — nor is real film criticism; only a small percentage of readers read it. One of the pleasures of Margaret Edson’s play, Wit (known for its presentation of a woman dying of cancer, whose excruciation of pain is not so much from dying from cancer but from the techniques, chemo, radiation and operation, used to “fight” cancer, one of the pleasures is its meditations on reading and especially making editions and essays; at one point Vivian Bearing claims the greatness of her work is that she offers ‘a thorugh examination of each [John Donne] sonnet, discussing every word in extensive detail.”

jamieasscotsfarmerlandlord
Jamie as Scots farmer-landlord at Lallybroch (memories from Episode 2)

Where does this detail come from? Let’s admit it: out of the mind of the reader elaborating thematically (it can be political, or moral, or psychological, or sociological, lots of options since the mid-20th century) on the text? and essentially it’s made up, it’s an extension. Take a much praised older book on Austen: Stuart Tave’s Some Words of Jane Austen. It’s no longer read much or liked because the words he tells his tales of are disciplinary of women: exertion (Elinor has to practice this] in S&S, expectations (Catherine’s false ones] in Northanger Abbey. mortification (Elizabeth’s) in P&P; the properness (Fanny) of the heroine in MP. We prefer the tales of say Claudia Johnson. One difference is these tales are not structured as narrative, but as arguments, within which the writer tells of the story of how her or his mind read the book.

clarediscoveringtheyear
Claire discovering what year it is by opening a book (Episode 2)

Criticism is not popular because most readers it seems do not tell themselves these tales. Most stay with the literal fiction and do not recognize the truth of that exegesis. They don’t see it, can’t see it, can’t go that far away from the story and characters, and can carry or elaborate a theme very briefly. Or are bored. Don’t see the point. They can read fan fiction, though and fan fiction is a form of fiction that elaborates from the text by telling a story not producing an argument. Film adaptations are further fictionalizations of a text. Further specific visualizations, aural, sensory.

castle

thistle
Castle and thistle (Episode 3)

The point is then which fictions about fictions seem to us to hold important truths — which seem to explicate the original fiction and which seem to us not connected enough to what we find there. What I am putting together is an attempt at adequate fictions about these films. All this from an intuition that the books and films descend from Sophia Lee’s Recess (1783, first gothic romance) at a distance, but immediately are an update of DuMaurier — so historical and regional romance inflected by time-traveling, what if fictions, playing with time so different times blend and part, doubling of characters from the past and the future.

samestreetusedfor1945and1743
Same street used for 1945 and 1743 (Episodes 1 and 3)

Next time: the nature of the story-telling and Scottish post-colonialism in a film

Ellen

Read Full Post »

Older Posts »