sevenarts wrote:I know that everybody likes to point to the textual complexity of Histoire(s) to explain bad subtitling, but when there are long stretches of one voice speaking and nothing else, there's really no excuse....
So, though I wish Gaumont had given a bit more attention to the translations, I still can't complain too much since now I can at least see this.
In the meantime, I just ordered the ECM books/CDs so I can follow along with the complete texts on my second viewings.
Right. This comes down to bad subtitling, nothing more. While I haven't seen the Gaumont DVDs yet, I assumed that all the "English subtitles" would consist of were the same tracks that had been affixed to "English-subtitled" presentations of the works in the past, or on the 'Moments choisis'; the subtitles were just as bad on English projections (and the videotape) of the 1994 film, and masterpiece, 'JLG/JLG, autoportrait de décembre.'
At this point, because I feel bad for the people who have gotten a hold of this DVD and have no idea what's going on in 2A, and because I'm kind of put off by the fact that Daney's half seems not to have been translated at all -- and, truth be told, he speaks more than Godard in the episode; furthermore, I believe his questions were at least subtitled in the extracts from the episode that are included on prints of 'Moments choisis,' which, regardless, let's face it, does not get screened monthly, let alone annually, anywhere -- here is the English translation of the opening of Episode 2A:
GODARD: Speak in ten seconds.... Whenever you want.
DANEY: Histoires of the cinema, and television. Histoires in the plural. Both cinema and television, that's your project. Obviously there are plenty of reasons why it had to be you that had to tell it, this history. But before we get into that, what strikes me is that this could only come from someone of your generation, the New Wave generation. --
GODARD: -- Histoires with an "s". ("-- Histoire(s) -- avec un "s".)
DANEY: That's right. These days, there are lots of ways of telling lots of stories. The New Wave is perhaps the only generation which started to make cinema in the Fifties and the Sixties, which found itself in the middle both of the century and, perhaps, of the cinema.
GODARD: I'm glad you say the Fifties and the Sixties.
DANEY: Yes, because of the short films. And preparation, and then criticism as well. So, it was the middle of the century, and if we keep to the facile theory that the cinema belongs to the Twentieth Century, it was also the middle of the cinema.
GODARD: I would say that the cinema is a Nineteenth Century matter that was resolved in the Twentieth Century; there's always a time lapse.
DANEY: That's right. It had all started much earlier. That's the meaning of the word "histories" ("histoire(s)") in the plural; and the opportunity you had was that you arrived early enough to inherit a history that was already rich, and complicated, and turbulent to have seen enough films, or to have taken enough time to seen enough films as a cinephile, and then as a critic, to have acquired a personal view of what was important, or less important, in that history -- to make linear connections, even if there are gaps -- we know that Griffith comes before Rossellini, that Renoir comes before Visconti, and the exact moment of your appearance in a history that could already be recounted, that could still be recounted...
GODARD: A history that had been told, one might say, but never recounted.
DANEY: That's right. But there were still enough elements, or few enough elements still, enough gaps, but also enough -knowledge- and enough -passion- to be able to say "grosso modo" before/after, and to know one has arrived at a moment that is before and after. We are before something and then we are after something, the fact of being in the middle of the century like that, of knowing fully that you were heir to good and bad alike; what you would reject; what you would accept --
GODARD: I think a lot of time has gone into this notion of coming "before" or "after"; I myself took it up very late, actually...
DANEY: Let's say that, perhaps, someone like Truffaut was more into it -- I'm talking about a whole generation, I'm talking about the "Cahiers du cinéma" group at that time. Of course you took it up later than the others, you theorized it more than the others and later, perhaps, it made you take longer to reach maturity -- and perhaps you're the nearest thing to a historian out of "the lot," -- but that's another matter. -- It hadn't happened before, for reasons of war, of lack of opportunity to see films, or of the state of criticism, and then again it never really happened afterwards, for the utterly stupid reason that all of a sudden there were too many films to see or take in. From this sort of heritage-grown-monstrous that was the history of the cinema. Because ever since the Sixties, we have not just seen films from the big producing countries, but films from all over the world. Today, clearly, for someone 20 or 25 years old, it isn't possible, short of spending 10 or 15 years in cinematheques, not just to take in what he hasn't seen, but also to acquire an axis around which to assemble his own history, to know that he comes "after," after you among others and that he ought to define himself in relation TO that. -- And, therefore, something that used to appear simply, a brilliant anecdote in the history of French cinema, with lots of polemic and lots of panache, now appears, with hindsight, thirty years later, as the only opportunity to make history. It was given to you, and perhaps to people from the half-generation just after. I would say it holds good up to Wenders.
GODARD: Yes, I believe that's it, the only way to "make history." It's not because there were too many films -- there are very few, and fewer all the time. The literary historian says there were Homer, Cervantes, Joyce; once you've said those three, they include Faulkner, and Flaubert -- so there have been very few, I'd say -ten films-... We've got ten fingers; there are "ten films." -- The thing about movies, according to my idea, or my desire, and my unconscious, which can now be consciously expressed, is that it was the only way to go: to recount, to take account, myself; that I have a history inside myself -- but that if there were no cinema, I wouldn't know that I had a history. It was the only way, and the one that was needed. Personally, I owed it that, if you will, like a Calvinist, or Lutheran, who has a side that's always guilty, or accursed ("maudit"), as Marguerite used to say [Marguerite Duras, presumably] -- she used to say that I was "maudit." -- The only way, if one is ever going to be able to tell a story, or make history, and that has never been done -- there hasn't been any history, history of art, just a very little -- but then suddenly where the visual is concerned, cinema being partly visual, there are in effect some snippets of the history of painting which were made by the French -- not by others. -- Diderot, Baudelaire, Malraux -- I put Truffaut right after them -- there's a direct line here: Baudelaire speaking about Edgar Allan Poe is equivalent to Malraux speaking about Faulkner, is equivalent to Truffaut speaking about Edgar Ulmer or Hawks. It's only the French who have "made history"...
DANEY: The thing that all the people you mention have in common is that they knew they were "in" a history...
GODARD: They doubted that they were "in" a history...
DANEY: They wanted to know which history it was -- their history in "big history," "big history" in theirs. They also decided not to be passive recipients of their art's cultural heritage, but to find their own forerunners for themselves.
GODARD: To me, "big history" is the history of the cinema -- it's bigger than the others, because it's projected. ......
[Godard then says, in voice-over: "In a Moscow prison, Jean-Victor Poncelet, a sapper-officer in Napoleon's army, reconstructed without the aid of a single note, the geometrical pieces of knowledge he had acquired in courses taught by Monge, and by Carnot. The treatise on projective properties of figures, published in 1822, establishes as a general method the principle of projection used by Desargues to extend the properties of the circle in conical forms -- and put to work by Pascal in his lecture on the mystical hexagram. -- It thus took a French prisoner, pacing back and forth in front of a Russian wall, for the mechanical application of the idea and the wish to project shapes on a screen -- to take practical flight -- with the invention of cinematographic projection."]
Godard elaborates/transmutes this idea further in 'JLG/JLG,' in the sequence based around "projection=>the Star of David=>Israel/Palestine=>stereo."
craig.