Barry McGovern adapts Beckett's novel for the stage · 11 - 14 August 2012
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| Barry McGovern performing an adaptation of Samuel Beckett's Watt |
Also at A Piece of Monologue:
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| Barry McGovern performing an adaptation of Samuel Beckett's Watt |
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| Tom Owen as Krapp in Samuel Beckett's Krapp's Last Tape |
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| Samuel Beckett's A Piece of Monologue, performed by Mouth on Fire |
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| Image from the Cygnus Ensemble's Sounding Beckett production of Ohio Impromptu |
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| Barney Rosset and Kenzaburō Ōe |
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| Marguerite Duras |
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| Stefan Zweig |
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| Samuel Beckett, Nacht und Träume (1982) |
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| Clarice Lispector |
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| Robert Walser |
| Harold Pinter's One for the Road/Victoria Station, Young Vic, 2011 |
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| Carl Cederström and Peter Fleming, Dead Man Working |
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| Julianne Moore as Mouth in Not I (dir. Neil Jordan, 2000) |
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| Elfriede Jelinek |
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| Photograph: Marina Galperina/ANIMALNewYork |
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| Photograph: Marina Galperina/ANIMALNewYork |
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| Photograph: Marina Galperina/ANIMALNewYork |
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| Photograph: Marina Galperina/ANIMALNewYork |
So here’s the Harrow IRL. It was originally created for an exhibition at the Kunsthalle Bern in 1975. The exhibition riffed off Michel Carroughe’s essay “The Bachelor Machines,” which tied the torture device to some others by fancied in fiction and art by Edgar Allan Poe, Jules Verne and Marcel Duchamp.Also at A Piece of Monologue:
It’s an impressive machine. Kunsthalle Bern curator Harald Szeemann wants you to recognize what the machines stand for — “the omnipotence of eroticism and its negation, for death and immortality, for torture and Disneyland, for fall and resurrection.” [Read More]
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| Jean-Paul Sartre (left) and Albert Camus (right) |
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| Alberto Giacometti (left) with a sculpted tree for Samuel Beckett's (right) Waiting for Godot |
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| Colm Tóibín, New Ways to Kill Your Mother |
Another character who will stick in my memory is Samuel Beckett. Toibin writes about Beckett when he was in his early adulthood, and suffering under the oppressive influence of a rather provincial, rather narrow-minded mother. What to do with young Samuel Beckett? He was listless, rude, and self-loathing. He spent a great deal of time sleeping and loitering in the National Gallery. He claimed that he struggled to produce a single sentence; he thought of his work as “turds”.Also at A Piece of Monologue:
Learning this, it’s gratifying to think about what this young man eventually did with his life, and it’s an inspiring story for any writer in his 20s (or 30s, or even 40s) who is panicking about the struggle to “find a voice”. This struggle is as old as time. Just because you’re taking long naps and feeling desperate today, it doesn’t follow that you won’t one day produce a Happy Days, or a Waiting for Godot. [Read More]
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| W. B. Yeats |
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| Cinematographer Raoul Coutard shooting Breathless from a Paris rooftop. |
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| Robert Redford in The Great Gatsby (dir. Jack Clayton, 1974) |
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| Richard Long, A Nine Day Walk In The Serra Do Geres/Sierra De Kures, Portugal and Spain, 2003 |
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| Richard Long, A Seven Day Walk On Chokai Mountain, Honshu, Japan, 2003 |
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| Richard Long, Dusty Boots Line, The Sahara, 1988 |
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| Richard Long, A Thousand Stones Added To The Footpath Cairn, England, 1974 |
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| Richard Long, Walking A Line In Peru, 1972 |
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| Clarice Lispector |
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| Marguerite Duras |
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| Photograph: Lütfi Özkök/Sipa/Rex |
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| W. G. Sebald |
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| Colm Tóibín |
I have been writing about writers and their families so it is strange that the idea of rights versus responsibilities does not preoccupy me. I feel that I have only rights, and that my sole responsibility is to the reader, and is to make things work for someone I will never meet. I feel just fine about ignoring or bypassing the rights of people I have known and loved to be rendered faithfully, or to be left in peace, and out of novels. It is odd that the right these people have to be left alone, not transformed, seems so ludicrous.Colm Tóibín is the author of the recent book, New Ways to Kill Your Mother: Writers and Their Families.
Within a few months of marrying, Thomas Mann wrote a story suggesting that his wife had had an incestuous relationship with her twin brother. Samuel Beckett, in his first book of stories, used a letter from a dead cousin, thus causing offense to her family. Brian Moore’s father, who was a doctor, worked tirelessly during the bombing of Belfast in 1941; in his novel “The Emperor of Ice Cream,” Moore has the father, who is clearly based on his own father, fleeing Belfast for the safety of Dublin during the air raids.
No one suggests that Mann or Beckett or Moore was an especially bad person. Indeed, all three were known for their courtesy and much loved by those close to them and by readers. But when it came to the moment when they were putting their stories together, working out the details, mixing memory and desire, they had no qualms, no problems about appropriating what they pleased. They used what they needed; they changed what they used. Their soft hearts became stony. [Read More]
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| Housing Works, New York |
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| 60 Years in Sixty Poems |
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| Visual interpretations of poetry, from 60 Years in Sixty Poems |
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| 60 Years in Sixty Poems draws upon a variety of archival materials |
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| Alain Badiou |
You could almost say my entire enterprise is one giant confrontation [démêlé] with the dialectic.The second issue of The International Journal of Badiou Studies will be dedicated to the dialectic. What are the consequences of the dialectic for Alain Badiou’s thought? What are the effects of Badiou’s thought on dialectics? The editors are soliciting papers that interrogate the dialectic in Badiou’s thought and the implications of this thinking to disciplines across the humanities and the sciences. Although our interest is in keeping the ambit for response as wide as possible, it would be particularly interesting to consider:
Alain Badiou
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| Nina Power |
Matt Callahan: Ok, that’s sufficient. Well then, let’s go right into this, the first question that I wanted to ask you is how do you distinguish philosophy from science, art and politics?Also at A Piece of Monologue:
Nina Power: Ok, well I think, well the way you pose the question is obviously very Badiouian, in the sense that these are his distinctions, although you missed out love. [Laughs]
Matt Callahan: That’s true.
Nina Power: But yeah, in that sense I would say to Badiou when he says that philosophy in a sense is empty, and actually what distinguishes philosophy is not it’s particular subject matter or its content, but its function in the way that it sort of weaves all these other disciplines and talks about them in a certain kind of meta-way. You know, that it can hold together certain kinds of abstractions or truths that are generated by these other disciplines, but it doesn’t generate any truths of its own. So in a way, for me, philosophy is not a particular method or a particular set of questions as you might be taught as an undergraduate, you know, let’s say it’s all these different ways of thinking about ethics or politics or epistemology or metaphysics or something like that. I think it seems to be more humble or more interesting to say that philosophy has no content of its own, it generates no questions that are specific to it, but it can, nevertheless, have this sort of capturing or compossibilizing function, you know, that it can draw things out of other disciplines.
Matt Callahan: How does that relate to Marx’s famous statement that philosophers have only interpreted the world, the point however it is to change it? Is Badiou’s use of the term or what you are referring to as the Badiouian view of philosophy related to that?
Nina Power: You can’t force something, you can’t say, well alright, we’ve got to stop thinking, let’s just do something, ok, without knowing what you’re doing. Obviously there’s lots of kind of wasted action, if you like, there’s no sense in wasting time either, thinking through problems that are irrelevant, but at the same time it’s also, you’ve got to know what you are doing, you’ve got to understand enough of the situation in order to be able to act. When Badiou talks about the event and there are lots of questions that follow from this but it’s about saying something happened that you may not be able to exactly describe in the political situation but what truth might be is your fidelity to whatever’s happened. So, let’s say you’re involved in a political action and something is revealed about the relationship between the state and the way in which, people figured in this state and you see something and you don’t know what to call it, you see something that seems to you true, but isn’t what the state generally tells you is true and you hold true to this so you think about the way in which immigrants are excluded from the way in which the state figures itself or a certain way of seeing the world differently in terms of how you can organise it or maybe without money or something and you hold true to that.
Matt Callahan: I was asking it more, you might say, rhetorically it seems that Badiou is responding to a number of different contradictions. One of which is the original critique of philosophy as such by in Marx’s thesis on Feurbach and on the other hand, he was referring to the fact that all through the 20th century he talks about the destitution of philosophy, referring to Heidegger’s The End of Philosophy of 1969, where he’s offering over philosophy to science on the one hand, and the poet on the other. I mean you can look as these figures as just philosophers or whatever name you want to give them, but there’s really a question of well, does philosophy really have a role at all?
Nina Power: Yeah, I mean this is why the emptiness of philosophy’s really important. So, with ontology, Badiou basically hands over ontological questions concerning multiplicity and so on to mathematics. He says, look, I mean why is philosophy still trying to answer these with this useless language, that mathematics does far better? And that’s to say, well if we can pass that over to mathematics then philosophy has more time, if you like, to think about how we combine events, how we discuss subjects, so what are the subjects of these events? So, instead of spending all of our time coming up with yet another ontology you actually try to think much more about precisely the more practical questions. So what are the truths that are generated in these other areas, in politics, in love, you know, and what philosophy do to put them together to think through different kinds of subjects: the faithful subjects, the loyal subjects, the loving subject, the scientific subject, the collective subject. So in that way, I think he’s paring down philosophy, so although there’s something rather grandiose about Badiou’s system, I think at the end of the day it’s actually really minimal in a certain sense and quite humble, oddly.
Matt Callahan: The last few years, renewed inquiry into what Badiou called the communist hypothesis and really whether or not this was just because of the financial crisis. Is this only amongst philosophers and what does it have to do with communist parties and so on and so forth?
Nina Power: Well, I guess that I think the communist hypothesis idea and the return of it was actually floated before the economic crisis so I don’t think it was really responding to that just chronologically. But, I think there is something slightly problematic about it for me because it retains this kind of idealist element. I think on the one hand it’s very brave how people want to be talking about communism again-”have we left enough time after the horrors etc.” But, I think that it’s a very interesting kind of project, let’s say there’s this idea of invariance so that certain kinds of movements and certain kinds of political situations retain or maintain a kind of similarity that you can point to across the ages. Say, this is where in the Paris commune, May ’68, there’s something similar about that kind of… [Read More]