30.12.11

arta contemporana cintezeasca










Peisaje ritmice, cu refren si orizont
(sau : Proletariatul viseaza cu ochii deschisi)
De Giulia Dobre

In  2002 exista un singur artist chinez in TOP 100 mondial ; astazi sunt 25. Ultima mare licitatie de la Geneva a vandut cu 9,7 milioane de dolari lucrarea :
«Mask Series 1996 No. 6» realizata de starul picturii chineze contemporane, Zeng Fanzhi.
De la Grupul Stelelor la marii maestri din curentul Pop Politic si la generatia anilor’70, artistii chinezi au fost inspirati de noile tehnologii, precum in lucrarile lui Li Jikai sau ale grupului Tamen, cele ale Realismului Cinic si ale artistilor din grupul East Village, trecand prin  Zao Wou-Ki, Chu Teh-Chun sau Yan Pei-Ming. China se impune clar drept unul dintre stalpii creatiei artistice ale secolului 21 cu mare rasunet anticipativ in secolul 22 !
Astazi cel mai cotat artist contemporan chinez este  Xiaodong LIU . Anul trecut opera sa “New Displaced Population” a fost vanduta cu 2 milioane de dolari.  Masterand al Universitatii de Arte Plastice din Beijing, Liu termina un Doctorat acum la Madrid. Liderul picturii figurative chineze actuale, a pregatit de curand o mica si fantomatica lucrare din mai multe tablouri uriase pe tema sacrifciului oamenilor deplasati in cel mai mare proiect de baraje de pe glob pe Raul Yangzi: “ Three Gorges Dam”. Prin excelenta sa manipulare a pensulei, prin simtul compozitiei si prin intelegerea superioara a omului in cadru si in natura, Liu transmite golul, scoaterea din matca, devastarea si disperarea acelor locuri si ale acelor oameni.  Rsemnare, teama, alienare, nedumerire sau infrangere se perinda pe fetele personajelor lui. "Displaced Population, 2003", este o alta lucrare enorma si figureaza un grup de muncitori care cara in spate un stalp imens de ciment, de-a lungul a 4 tablouri alaturate, pe fundalul unor ruine enorme. Extraordinara arta lui Liu, cu subiecte deprimante si intotdeauna cu mesaj critic in legatura cu impactul asupra mediului!
Zhong Biao lucreaza si el in figurativ si la dimensiuni uriase, precum tara sa….Cu semnatura stilului sau suprarealist, insa, el juxtapune vechiul si noul, Estul si Vestul, individualul si colectivul. Imense portiuni de panza brazdate de linii exacte inconjura imagini care evoca vietile impachetate in indulgenta si ideologie. Tablouri precum “What a Great Country: You Can Do Anything” mediteaza asupra spectrului divergent al noilor clase sociale din China. A avea si a nu avea sunt fazele fatale ale noii Chine. Pe un banner din tablou scrie: “In lumea cea mare exista o multitudine de oportunitati pentru a-ti consuma potentialul”. O invitatie pentru spectatorul chinez sau strain de a medita la veridicitatea acestui slogan.
Noua sensibilitate artistica chineza s-a format in jurul anilor 1985, in concordanta cu ceea ce s-a numeste  "double-sex society", anume o societate in care coexista comunism si capitalism. Urbanizarea rapida a Chinei a dus la o cultura de masa, sub directele influente ale fluxului capitalului international si al internetului, al miscarii chinezilor intre diversele culturi si continente.  Tendintele nihiliste initiale s-au transformat treptat intr-o noua sensibilitate, mult mai enfiche-ista, ori mai reflexiva asupra sinelui.  
Aceasta arta “exotica” s-a propagat incepand cu expozitiile collective organizate in Berlinul anilor ’90, cu figuri de prima mana gen  Wang Guangyi, Fang Lijun, Yue Minjun, Zhang Xiaogang si Zeng Fanzhi. Majoritatea artistilor chinezi actuali au debutat ca pictori figurativi, si curand au fost absorbiti de grupurile « Realismul cinic » si « Political Pop », nascute ca reactie la “realismul socialist” impus de Mao, dar si ca raspuns la miscarea Pop internationala.  Dar abea in 2006 instalatia « Waste Not » de Song Dong a fost prezentata intr-o expozitie mai ampla: «Re-Imagining Asia » organizata tot la Berlin. Artistul din Pekin vorbeste aici despre disparitia tatalui sau, in termenii cei mai ne-ortodocsi cu putinta. Mari retrospective ale artistei Ai Weiwei, cu instalatii, video art si fotografie nonconformista se desfasoara acum de-a lungul Germaniei si al Olandei. Instaltia lui Cao Fei: « China Tracy » a aratat Europei incepand cu ultima Bienala de la Venetia cat de diversa poate fi arta chineza actuala.
Cao FEi (www.caofei.com) este neandoielnic unul dintre cei mai puternici noi artisti chnezi. Nascuta in 1978 la Guangzhou, Cao Fei a crescut in lumea spectacolelor electronice si a publicitatii. Fascinata de peisajele pline de vibratii magice si de societatea de consum, si-a inceput cariera foarte devreme. In timp si-a dezvoltat un limbaj foarte personal al imaginilor in continua mutatie. Fantezia, pasiunea, ochiul sau critc, dar jouisseur, sunt acum vanate in toate marile galerii ale globului.
 Cao Fei lucreaza mult alaturi de Ou Ning, care  este o artista/arhitecta nascuta in 1970. Ou se documenteaza despre spatiile saraciei lucii si despre fluxul miscarilor umane din marile orase chinezesti.  Cu mari proiecte despre Guangzhou, Beijing sau Shenzhen, a produs in 2004 o intalatie despre “satul din oras” din  Guangzhou. In 2005 a primit o bursa a Kulturstiftung des Bundes si a dus cu ea in China un intreg grup de regizori, ffotografi si muzicieni pentru documentare asupra unui cartier sarman, Shenzhen,  de langa Piata Tian'anmen in Beijing. In 2008 Ou Ning a creat “Borders, Illegal Zones and Urban Villages”, un montaj cu 3 genuri de spatii care prolifereaza in Shenzhenul actual. Artista lucreaza cu numeroase si eclectice colective de artisti, documentaristi, activisti, cu totii respectuosi cu comunitatile pe care le investigheaza. Ea traieste si lucreaza in  Guangzhou, si este fondatoarea miscarii “ Alternative Archive”, o platforma a varietatii culturale din Sudul Chinei.

Ji Wenyu & Zhu Weibing sunt doi atisti carora le place sa lucreze conjunct. Suprarealistico-ultrarealisti, cele doua critica consumerismul mondial, aruncand cu referinte artistice si istorice peste subiectele cele mai stringent actuale. De la globalizare la razboiul din Iraq, artistele surprind schimbarea. Produse alimentare uriase si “fericite”, zgaraie-nori decorati cu motive traditionale chineze sau cu panda uriasi pulseaza in creatiile lor. Ideea lor este aceea de a genera un univers pop plin de bule in miscare….

Alienarea individului in noul mediu urban chinezesc, care se expandeaza la viteze mega-sonice, apare si in instalatiile lui Yang Zhenzhong. De o logica stringenta, cu detalii din viata de zi cu zi, fotografia, video-artul, performances-urile si instalatiile sale reflecta adevaruri mult mai profunde.  Yang scurt-circuiteaza conventia artistica prin intermediul readymades si prin indici fotografici. Manipulata in camera obscura, imaginea lui ne spune ca “Am fost acolo”. Readymades ne spun ca “voi suneti aici”. Realismul sau extrem debordeaza de un dramatism bizar. Poate din impresia pe care ne-o creeaza, anume ca nu ne aflam de cealalta parte a ecranelor sau a sticlei fotografiei expuse, ci  mai degraba suntem implicati in aceste experiente pe viata si pe moarte! “Massage Chairs” de exemplu consta din 6 fotolii de masaj si de un design diferit. Li s-a scos partea care acopera mecanismele interne, astfel incat avem acces visual direct la matele care functioneaza, tacut si infricosator.  Scaunele par scheletice, bizar antropomorfe, nu departe de fatalele scaune electrice. Emit sunete ritmice, clicuri traumatizante, cu ecou in intreaga incapere in care sunt expuse.
In jurul anului 2000 o puternica miscare feminista a aparut in arta chineza. Body-paintingul comercial pe fete in bikini, arta ilustrand nuduri in cele mai neasteptate posturi, au devenit moneda curenta.   Au existat multe dezbateri televizate si mii de fete de liceu dadeau navala sa pozeze goale, sute de femei si-au expus trupurile pe internet, iar Shi Tou si-a clamat lesbianismul intr-o emisiune TV regionala. Artista Zhou Weihua Nan este specializata in airbrushuri ultra-fetisizate si super-glamour de sani, buze extrem rujate, si fese. Totul inconjurat de hiperrealiste sere de flori, imitand publicitatea seducatoare si luxurianta pentru produsele cosmetice.
Jiang Congyi picteaza nuduri de femei extrem de sexuale: torsuri pasive de tinere fecioare in dessous-uri ultra sexy, centrate cu labiile deschise, sau adolesecente cu tricourile ridicate si un zambet atatator. Sanii xxl sunt preferatii artistei, desenati in acte de abandon total, si chiar in atitudini ultra vulgare.  Shen Na picteaza infiorate si primavaratice femei intr-un continuu sex lesbian. Artista spune ca personajele ei nu sunt interesate decat in semnarea unui cobtract cu fericirea, viata si dornta. Desi sunt superficiale, ele lasa cu siguranta impresii profunde…
       Noua Fotografie chineza sta departe de cea traditionala. Tinerii artisti prefera o zona mai conceptuala si experimenteaza noi forme.
        Un barbat sta in genunchi pe marginea unui lac. Nu se afla intr-o situatie prea simpatic: are mainile legate la spate si o banda pe ochi. Mai devreme era pe un cal, tot legat la ochi si cu mainile stranse, traversand un peisaj mort de iarna. Acestea sunt cateva dintre scenele din “Revival of the Snake”, o instalatie video a celui mai discutat artist actual chinez, Yang Fudong. Precum in fotografiile sale, Fudong creeaza aici un sentiment teribil al singuratatii. Posibile parabole ori metafore, lucrarile lui vorbesc despre modernitate, despre traditie. 
        Lui Yang nu-i este teama sa para nostalgic ori teatral, parodic sau enigmatic. Adesea ne lasa hinturi din filmele clasice chinezesti ori din basmele asiatice,  din anumite locatii sau stereotipuri culturale. Precum propriile noastre calatorii, continuile peregrinari din lucrarile lui Fudong nu au un punct de sosire. Ele sunt marcate de urgenta si de ocoliri, de asteptare, de vid. Arta lui ilustreaza o conditie, o atmosfera, un mister neelucidat si inexplicabil. O arta fidela vietii. Si fidela si bizareriei noastre de a ne amputa si cosmetiza amintirile, culegand, infrumusetand si amestecand haotic lucurile. Fudong preferă instalaţiile şi fotografia multimedia pentru a-şi elucida visele şi anxietăţile de artist şi de personaj care trăieşte într-o megalopolă. Raportul dintre dimensiunile oraşului şi minusculul om care este îl apasă, îl preocupă constant, iar una dintre soluţiile supravieţuirii este de a se arunca total în FRUMUSEŢE, începînd cu sublimul feminin…Imaginile femeilor sale provin parcă de pe o altă planetă, dintr-o dimensiune paralelă, distantă, rece, inabordabilă. Unde să fie, atunci, scăparea?!...
 
        Artistii chinezi contemporani isi traiesc cu intensitate prezentul. Pe care ni-l comunica in mod foarte creativ si original, dar si foarte direct si explicit. O reflecţie asupra individului încercuit de camere de filmat, care este filmat şi care filmează tot şi nu se mai poate auto-concepe decît prin intermediul imaginii lui din oglindă
 
 
Giulia  Dobre

apocalipse now redux-republik


"Apocalypse Now Redux"-capodopera revizitata de Coppola










         "This is the End"...astfel se deschide "Apocalypse Now". Apocalipsul inseamna sfarsitul absolut, aici e sfarsitul timpului.. "Saigon...la naiba, sunt inca la Saigon"... Si noi-insine parem imobili in timp, o data cu personajul dezabuzat. Zgomotul rotoarelor elicopterelor se transforma prin sunetul ritmic de ciocan in palelele unui vechi ventilator. ..

         "Apocalyspse Now " nu inseamna spectacol violent cu orice pret, ci o profunda meditatie. Pe fundalul razboiului din Vietnam se desfasoara povestea Capitanului Willard (Martin Sheen). Prada cosmarurilor sale dictate nu numai de alcohool dar si de absurdul unui razboi fara scop, zace in cusca sa saigoneza in asteptarea unei misiuni adaptate pacatelor sale...Si aceasta soseste. E o misiune "murdara": trebuie sa il ucida pe colonelul Walter Kurtz (Marlon Brando).  Un om incomod, abrutizat de ororile unui razboi inutil, convins ca a ucide nu e un sport de plaja si ca armata nu e Disneyland, sustinator al machiavellicului scop care intotdeauna scuza mijloacele si luptator agresiv impotriva bigotismului american. Un astfel de om,  il iubesti sau il urasti. Dar in orice caz iti marcheaza sufletul...

         Willard porneste in misiune "escortat" de patru tineri sodati care "aveau deja un picior in groapa": Clean, un adolescent negru din Bronx, Chef, un bucatar pasionat de sosuri, Lance, un faimos surfer, si Philips, capitanul barcii. Lungul drum cu barca in susul raului este in realitate o coborare in cercurile dantesti ale unui infern tipic american.

         Calatoria  incepe, evident, de la gurile raului. E inceputul nebuniei: colonelul Kilgore (Robert Duvall) conduce un escadron de elicoptere in atacul asupra unui sat pasnic. Scena e foarte simptomatica: pe fundalul "Walkirielor" lui Wagner atacul nu isi asuma tonuri dramatice sau violente, ci mai degraba spectaculoase si aproape ludice. Unica preocupare a lui Kilgore, de-altfel, a aceea de a incepe cat mai repede sa surfeze pe o plaja bombardata constant de catre VietKong. Napalmul este expedientul tehnologic pentru a nu face razboiul clasic, pentru a nu te murdari, pentru a nu te traumatiza cu sange si cu carne.

         Dar cu cat se urca mai mult pe rau, cu atat nebunia devine mai evidenta. Si in timp ajunge sa se simta si in barca. Celelalte sentimente, teama, compasiunea, ura sunt puse pe plan secund.        

Ritmul peliculei se dilata progresiv pana la sfarsitul convulsiv . Acesta este momentul in care este introdusa partea cea mai semnificativa din film, aproape abstracta. Personalitatea lui Kurtz o va dobori pe cea a lui Willard, devenind protagonistul. Kurtz nu e nebun, el e unicul care a castigat razboiul din Vietnam, cert prin metode "nesanatoase". Dovada stau corpurile imprastiate printre ruinele junglei, cadavrele dezgolite atarnate in copaci, capetele taiate care orneaza intrarea in lacasul sau de sacerdot...

         Reusita cea mai importanta a lui "Apocalypse Now" a fost sa invinga timpul. O mica victorie in fata eternitatii, e adevarat, dar acel "now" este un moment iremediabil scizat intre trecut si viitor. A revedea este la Coppola a vedea, intotdeauna "acum". Fiecare viziune este o apocalipsa la timpul prezent: divagatii, paranteze, detalii, care aduc mai mult sau mai putin  parcursului in inima intunericului conradian care este acest film. Restaurarea a dat filmului o vivacitate cromatica care intareste actualitatea peliculei.

         Tema filmului e cea a conflictului si a libertatii culturilor diferite, a dualitatii umane care exista in toate acestea.  Calatoria "psihedelica" interioara este un abandon al simturilor in favoarea ipotezei "non-civilizatiei", ipoteza care rezulta ca revelatoare. Luciditatea ororii, nebunia penetranta. Nebunia omnivora a ordinii constituite trebuie aneantizata, eliminata, prin vana tentativa de a gasi un oarecare echilibru, o falsa stabilitate a aparentei care devine masina din ce in ce mai eficienta a spectacolului razboiului...

         Magia filmului vine si din imaginea artistului Vittorio Storaro (a castigat Oscarul pentru modul sau de a fi incercat sa exprime raportul cu subcontientul). Maestrul urmareste umbra, lumina naturala sau penumbra, si ne demonstreaza ca exista cate o culoare pentru a reprezenta fiecare emotie, fiecare poveste. Imaginea si lumina incearca aici sa reveleze conflictul intre anumite culturi. De exemplu luminile care se reflecta in aparatul de filmat in timpul spectacolului cu playmates servesc la a distruge imaginea figurativa normala. Astfel precum este intru-totul absurda teatralitatea podului luminat de beculete in miezul junglei. Toate astea sunt reprezentarea figurativa a Americii.

         Sonorul restaurat, deja o noutate in epoca- a fost primul film inregistrat pe Dolby 5,1- loveste in plin si pare ca e constant lipit de pulpa capitanului Willard.

         Dintre numeroasele scene inedite adaugate acestui "Redux", este si o lunga secventa ambientata intr-o colonie franceza care insereaza teme cu totul noi: perenitatea istoriei, superficialitatea strategilor americani, si mai cu seama iubirea. Vaduva frantuzoaica are un monolog intim cu Willard in care ii apara pozitia asasina spunand ca :" in fiecare om este unul care iubeste, si altul care uraste"..

         Insa la final, cand iesim din sala, o singura tema ne ramane obsesiv: "the horror...the horror"...



                                  Giulia Ghica Dobre

angels in america-hbo

Angels in America/CULTURA Magazine

               "New York Times" l-a definit astfel: "O "Divina Comedie" a unor timpuri laice si tumultoase; un eveniment epocal in teatru, cutremurator, teribil si magnific".
               Tonul este emfatic. Insa "Angels in America", mai intai spectacol in proza, acum o miniserie HBO prezenta si la noi, ultra premiata, este un produs exceptional. Atat datorita distributiei: Meryl Streep si Al Pacino, care lucreaza pentru prima data impreuna, Emma Thompson, Jeffrey Wright, Marie Louise Parker (cu totii deja premiati cu Golden Globe), sau actorii mai tineri, perle ale teatrului new yorkez, cat si datorita regizorului Mike Nichols, IL Maestro. Insa unice sunt si subiectul, scenariul, realizarea tehnica si efectele speciale!
               O lucrare sofisticata, complet diferita de orice alta productie vizionabila pe televiziune. Materializarea inconstientului este una dintre caracteristicile serialului cele mai moderne. Aici se intrupeaza magnific vise si halucinatii care creeaza incrucisari sugestive intre mintile protagonistilor.
               Suntem in 1985: Dumnezeu a abandonat Paradisul, Reagan e la Casa Alba, iar Sida imparte moarte. In dreapta si-n stanga: numai in USA au murit, in anii 80,  de aceasta boala, 60 de mii de oameni. O America bigota, inchistata, falsa si homofoba, dar care, paradoxal, este in acelasi timp inocenta.  Boala, precum si stressul ei psihologic, detin o mare parte din trama, sustinute de dialoguri si de imagini. Toate acestea in  interpretarea uluitoare a actorilor. Complet impregnati de rolurile lor.
               Meryl Streep, de exemplu, este mama unui tanar mormon, care vede in New York o contemporana Sodoma si Gomora. Fiul ei este casatorit cu o nefericita femeie cu un trecut tenebros (alcoolism in familie, desi mormonii acuza alcoolul, abuzuri), care abuza la randul ei de Valium. In acelasi timp Streep joaca si un rabin care ingroapa bunica unui tanar homosexual; este fantoma unei militante comuniste pe care Al Pacino o condamnase la moarte. Un Pacino imens, slabit, impresionant, in rolul unui avocat diabolic bolnav de Sida. In schimbul unor rarisime doze de AZT pentru boala sa, avocatul Cohn va vinde Casei Albe teribile secrete de stat.
               Insa boala il va aduce in mainile unui infirmier de culoare(Jeffrey Wright), homosexual care isi spune "Belize", un inger in halat care il trateaza cu un dispret solemn, iar cand il vede invadat de sange si lichide corporale, cu o tandra compasiune. Acest personaj flamboyant care poarta boa sintetic este roca de sare a intelepciunii filmului, un personaj extraordinar, unul idealist intelectualizat, aproape angelic. Acelasi actor de-altfel il joaca si pe ingerul-agent de voiaj care o duce pe neurotica Harper (divin psihopata Mary-Louise Parker) oriunde isi doreste, mai cu seama in Antarctica: in clin-d'oeuil simpatic catre spectator, aceasta este un decor foarte grosolan de studio, amenda si totodata citat glam din artificilaitatea glitz a anilor de glorie ai Hollywoodului...
               Homosexualitatea, acceptata sau ascunsa, este intotdeauna prilej de suferinta, mai cu semama cu sub spectrul bolii. Filmul vorbeste despre cupluri care se iubesc sau se destrama, despre mormoni, despre evrei si despre Antarctida, despre gaura din stratul de ozon, despre nevrozele iertarii. Acestei mixturi i s-au adaugat ingeri ai Binelui si se pare cei ai Apocalipsului care nu va intarzia prea mult...Film dupa piesa lui Tony Kushnet-Premiul Pulitzer, premiat la randul lui cu opt Golden Globes si tot pe atatea premii Emmy, in "Angels in America" se simt influente din Brecht, Melville sau Allen Ginsberg.
               Insa "Angels in America" este mai mult decat un documentar despre ipocrizia politica si incongruitatea acelor ani. Este un portret realist si uneori fantastic al diverselor personaje, gay sau hetero, care iubesc, tradeaza, recompun alte cupluri, isi cauta propria identitate. Este un film care inainte de toate reuseste sa gaseasca sublime momente de umor , de extaz, si chiar de pura spiritualitate.
               Este  o analiza punctuala si onirica a acelor ani, comsumati intre cinism, libertinaj si frustrari eterne care isi au originile in arhetipurile tragediei grecesti. Morala, sentimentul de vina, rolul divinului intr-o lume terorizata de rau. Dialoguri explicite: fata mormona, de exemplu, nu a mai avut relatii intime cu sotul criptogay. Desi incearca sa aplice sfaturile auzite la radio, unde o psiholoaga in varsta sugereaza sexul oral pentru imbunatatirea relatiilor conjugale. In cazul in care ar avea ceva retineri, femeia trebuie sa-si"... imagineze doar ca linge un con de inghetata"... Emma Thompson, inger cu un "eu" hipertrofic, bizar, arogant si extrem de senzual,  face dragoste cu muritorul muribund Justin Kirk, in flacari. Dand o cu totul noua interpretare Paradisului...




Giulia  Dobre 


agnes varda

Giulia Dobre- OMAGIU



"Cleo from 5 to 7": when the Goddess turns into a pumpkin.


         Agnes Varda was interested to put in question the cinematic structures and the constructions of sexuality as complex social process. The problematic of VISION and of FEMININE DESIRE have always assumed a central role in her films, from "Opera-Mouffe"(1958) to "Vagabond"(1985) and further. But beyond that, Varda tried to investigate, in a distinct way from Godard, the process of the creation of images. As a result, she presents femininity as a complex intersection between social and cinematic representations.

         Varda said:"I learned to seek my language, and not only my style. I always attempt to utilize the PLASTIC vocabulary of the Cinema before my ideas about the film are firmly fixed in words. I always wanted to make people see deeply. I don't want to SHOW things, but to give people the desire to SEE. But it is not simply the fact of seeing, or of seeing cinematically; Varda is committed to exploring the feminist dialectic of the woman seeing/ the woman seen. The woman both as subject and object of vision, of desire. The vision of the woman and the cinematic discourse will therefore articulate in her films in a feminist cinema, constructed on the problematic of the gaze.

         All her films are built on the principle of a dichotomy/and a juxtaposition. "Cleo from 5 to 7" delineates the way from objective time/to/subjective time. Even if using conventional stereotypes of female beauty and the fetishization of the star, "Cleo" explores the parameters of film language and the varied strategies of cinematic representation these suggest. Therefore she has forged a new word in Cinema:"Cinecriture", that she defines as:"...cinematic writing. Specifically that. Not illustrating a screenplay, not adapting a novel, not getting the gags of a good play. I have fought so much for something that starts from emotion , from visual and sound emotion, feeling, and finding a shape for that, and a shape that has to do with Cinema and nothing else."

         Varda's main goal is to avoid the spectator's identification with the character. He has to remain cool and lucid, in a state of critical distaciation. The character of CLEO is constructed by replacing psychological depth with social complexity. The resulting judgement of the spectator involves then renunciation of emotional identification in the name of critical reflection and evaluation. Varda's reformulation of the spectatorship entails a decisive shift in the quality of the cinema look. It is not invested with traditional mechanisms of identification,  but posits an erotics of vision not bound by the gender hierarchy of the gaze. For in all Varda's films looking  itself is pleasurable, especially in "Cleo".

         At a first level, the film is about a young singer who makes a spiritual journey during the few hours when she awaits for the results of a vital test. Travelling through Paris, from the funky rue de Rivoli to the dramatic Hopital Salpetriere, she discovers herself as a spiritual being through the friendship and the understanding of the others. Cleo therefore will stop by her own will to be an object of desire, a result of the different understandings men had of her, and she will become a self-aware subject, gifted with her own capacity of gaze. Living in a world that vehiculates image and offers self-contemplation through its many omni-present mirrors, Cleo will gradually accomplish introspection and self-reflection. In fact this ultimate degree of awareness, mediated by the awareness of the others, will be self-recognition. It will be an internal evolution from selfishness and exclusive personal concern, to communication and a different way of relating to the world. Cleo will then start to have opinions of hers, to pronounce critiques about her own music and life, or about more philosophical matters, to have real feelings toward her friend or even strangers.

         Varda had an interesting comment about the feminist undertones of her initiatic journey:
"...For her identity, Cleo had only the look of the others. She is the cliche-woman:tall, blond, beautiful,voluptuous. The whole dynamic of the film lies in showing this woman at the moment when she refuses to be this cliche, tearing off its attributes: wig, feathered robe, etc. , when she wants to do the looking herself. She goes and looks at the others. From the object of the look, she becomes the subject who looks. She establishes a dialogue with a soldier, whom she wouldn't have even noticed before, or only as an intruder, a bother. That's quite a bit, this man-woman rapport which is not simply eroticism, relations of force, social game or sexist comedy. "...

         A documentary approach to daily parisian activity is combined here with the poetic of formal harmonies in the same way that the "Objective" views of the social milieu are articulated through Cleo and her controlling subjectivity. The public and the private life are continuously interposed, in a gradual emphasis of the public concern, while Cleo's social awareness raises. It will be only when Cleo stops accepting to perceive herself as the world is seeing her that she will attain self-knowledge.
         Objective time is orchestrated with the subjective time. Each minute is attentively marked, as a reminder for the spectator that extremely important transmutations are happening. Between five and seven o'clock in that afternoon Cleo's subjective sense of time expands and contracts, as she says:" We have so little time left", immediately followed by: " We've got all the time in the world". Juxtaposition is a key figure here, between beauty and death (the man eating frogs or the splashed window), between the contrast of light and dark (Cleo driven by her friend and getting in the tunnel while talking about illness), artificial and natural, summer and winter (the different seasonal hats), between musical comedy and deep drama, coquetterie and anguish.

         Varda has a photographers' look on her character, and on the diegesis . As Sandie Lewis puts it, the entire transformation is centred on the question of the look. From a narcissistic reflection, Cleo will experience empathy with the others. From a spoken question  to her maid , or the unspoken , but admirative gaze in the mirror of :How do I look?", Cleo turns to ask herself :" How do I see the world?', after asking "DO I SEE the world at all?!"...Completely invaded by the "text" through the world and the few persons that populated it, Cleo used to be the perfect result of the dominant patriarchal ideology. Her lover adores her, but he is older than her and nurtures more as a fatherly and rather platonic love to her,  being always on the run. Their relationship is one of convenience, of going out, because Cleo bought a new dress or needs to be called "a pearl"...She poses continuously, in front oh him, as much as in front of her colleagues or even of her maid. She feels quite comfortable being objectified in the eyes of men, such as her pianist who is introducing a new song with a semi-joke as a riddle: "Cleopatre, I worship you!".

         Varda explores here the depths of female sexuality and the meaning of the "narcissistic woman". They both are reversible terms, and both evolutive, such as the film states. It is important to observe that the transformation on Cleo's behaviour starts as a result of a first moment of sublime, well prefigurated by others. After the fortune-teller  announces to her a "profound transformation" , "changing as suffering", "a departure and a struggle", the young woman goes in a cafe called "It comes it goes", also related o the understatement of the transformation. She will then buy a new hat, a winter hat in the middle of summertime, as a first awakening and resolution of her new threatened life. As she took the decision, glancing at herself in the fortune-tellers mirror, that beauty is life, and as long as she will be beautiful she will be "... a hundred times more alive than the others"...
         But it is while rehearsing a new song with very dramatic lyrics that she will live the moment of sublime. This happens as she realizes the extent of her loneliness as a direct result of the falsity in which she lives, of the dependency on the others' impressions on her , in a context of numerous signifiers of loss. She then also understands that she has no one to seriously share with her concerns about the illness and mortality, as her lover isn't supposed to be bothered with such things-like all men shouldn't-her maid finds a solution in superstition, and her colleagues musicians laugh about her ill-being.

         The camera movement and the framing are showing the integrality of Cleo as a fetishized woman image. With a semi-circular travelling it surrounds her while singing, in order to evacuate anyone else from the frame, until we see her face with a revealing and dramatic expression. The piano becomes a background sound, and we are left with a mesmerizing performance. By the end of the song, Cleo has a moment of fury against the fabricated image of her that her own colleagues were perpetrating, stating with a low voice, as a conclusion, that:"Everyone spoils me, nobody loves me." She will then strip her garnements away and get on the streets to finally SEE the world. She consumes  by that her moment of sublime, acknowledging the danger, overcoming it, and finally feeling the gratification of it.  From a stage of reciprocal narcissistic enclosure based on the perception of a painful lack and absence -may be even her own absence from the world- ("without you" in the song), Cleo will grasp and accept relations of inter-subjectivity , as in a social context. The spectator will be then confronted no more with images of a fixed Cleo, but with a diegetic vision, productive and fresh.

         As Baudry says:"To seize movement is to become movement". Once Cleo starts to move INSIDE the world as a participant, and not anymore outside, as a frigid spectator, she will be amazed by the variety and novelty of it, alleging that:"Today everything amazes me". Her transformation will unable her to become a distinct individual, with a social constitution of her image, through the realization of death, separation and diversity. The "mirror-state" is now definitively overpassed, the pure reflection is now filled with a consciousness. Far from the scene of the woman-as-image and spectacle where she buys hats and tells herself with an almost bored voice:"Ah, everything suits me!", admired by people on the street gazing through the glass, Cleo will connote social identity in the scene of the broken glass. Along with her friend Dorothee, framed in the middle of a staring and emotional crowd, the passage of death astonishes her . Her femininity finds a natural place , this time having a vision of her own that corresponds to the others'. She will then finally SEE what all the others are seeing.

         An important moment is the encounter with her friend Dorothee, a woman with self-confidence and with a generous vision of herself, of her body and her femininity. Although her profession is to pose for artists, she doesn't need their sight of her, as she knows that her woman identity doesn't come from the look, but from "somewhere beyond".  Cleo is introduced in this new world of equilibrium and love by six silent shots of her entering the sculptor's atelier, when we could only hear the scraping of the tools. As these forge a new being, the new Cleo comes to life too, in a cinematic rendition of her philosophical metamorphosis of subjectivity. She will now take out her glasses, assuming her identity, after the anonymity of the first looks on the streets and in the CAfe Dome. As Dorothee has such a spontaneous way of behaving and enquiring in Cleo's life, the young singer will ultimately feel friendship and as being part of a communication. The hat that she picked up after a serious moment of thinking, a symbol of her past vanity, will be given as an acknowledgment token for this natural dialogue.

         As a culminating moment in Cleo's evolution and individual revolution is the encounter with Antoine, the soldier . Her self-recognition will be achieved through this non-objectifying type of sharing, totally opposed to the conventional and fetishized relationship she had with men previously. Antoine is a clean soul and a balanced mind, with a thirst for knowing and a coherent identity, saying that:"I believe without seeing". He is to engage in a new kind of relation with Cleo, treating her as a partner in a dialogue rather than a very beautiful sex-symbol.
         Textually, we see Cleo walking by the park and posing in characteristic images of femme fatale on the bridge Montsouris, singing at low voice a song only heard by her. But her gestures are of a self-parody, of a critique of female beauty conventions. Fragments of the text are audible, highlighting parts of the body that are subject to fetishization: "body", "capricious", "Blue eyes", etc. The song is the same that she heard and criticised in the taxi, the one that she chose on the juke-box at Cafe Dome, and that now is interpreted in its basic connotations, as a representation of femininity. By now we understand that she is conscious about and that she negates the fabricated image of the woman she used to be.

         In this context appeared Antoine, engaging in a natural conversation with her, and rather soon arriving at the point where she confesses her dramatic awaiting. Once she declares the word"cancer", her fears will start to fade. Cleo finally retreats from the conventions of a woman talking to a man, becoming more human and communicating again, just like with Dorothee. They share and analyze aspects of life, they talk about love without false pudibondery, until extreme declarations such as Cleos' that she is afraid to love. It seams that the value of saying certain words such as "death","love", "cancer" is a liberating one, as in an exorcism. Liberating herself means accepting the others, accepting the world, accepting death and throughout it life. The two will travel by bus to the hospital and discuss attitudes toward life. Once at the hospital and once in possession of the terrific results, Cleo will be able to remain hopeful, saying that:"It seems to me that I really feel happy."

         The last shot of the film leaves Cleo and Antoine staring at each other, as in a definite awareness that from now on they are to be each other's mirror, in a total communion. With the formula "Pearl and Frog-You and Me" Antoine ha scealled their rapport, symbolized by the pearl ring that combines Cleo's past identity as an objectified beauty, with her new vision of the new world. From now on Cleo assumes the will and the power of mastering both her life and her image.

         Once in her new clothes of a social being and of a "tres comme il faut jeune femme", what will then prevail of the Goddess Cleo? May be , as in the words game between her maid and herself in the cab, just an IDEE...Or is it just an exquisite pumpkin? And after all, how much concern will the spectator have with following this new character, after having consumed his own part of the sublime?...

         Using some of the specific tendencies of the Nouvelle Vague, such as milked images, distorted temporality, distortions of sound,  interfacing of subjective realities, jump-cuts , the aspect of a research and a naturalistic acting, Agnes Varda offers the spectator a pleasurable and revealing film.