Category Archives: transgression

Jules Janin presents the roman frénétique

Jules Janin

“The frenetique school is a school of literature in 19th century France. The term frénétique is French for frenetic and means fast, frantic, harried, or frenzied. The term was coined by Charles Nodier.

In the category of “la littérature frénétique”, most frequently cited are Jules Janin (The Dead Donkey and the Guillotined Woman), Charles Lassailly, Xavier Forneret (Un pauvre honteux), Arlincourt (Le Solitaire) Charles Nodier (Smarra, or The Demons of the Night, 1821), Frédéric Soulié (Les Mémoires du diable, 1838) and Petrus Borel (Champavert, contes immoraux, 1833). Its peak was the late 1820s and early 1830s.

Its wider context is gothic literature. Every European country had its own terminology to denote the sensibility of the gothic novel. In France it was called the roman noir (“black novel”, now primarily used to denote the hardboiled detective genre) and in Germany it was called the Schauerroman (“shudder novel”). Italy and Spain must have had their own, but I am unaware of their names as of yet.

Their is some overlap with the Bouzingos.”

I’ve posted about this before here.

Aaahhhhhhhhhh!

 

The Museum Tinguely presents the most extensive exhibition hitherto on the Situationist International that was founded on July 28, 1957. On the occasion of the 50th anniversary of its foundation, 400 exhibits will illustrate this last important avant-garde movement that counted 72 artists among its members, with sections in Germany, Holland, America, North Africa and elsewhere, rescuing it from oblivion.

More visuals of the book here.

The title of the exhitibion, In girum imus nocte et consumimur igni is a 1978 French language film by Guy Debord. This film, which was meant to be Debord’s last one, is largely autobiographical but begins with a thorough and pitiless critique of the spectator.

The title of the movie is a palindrome known as “the Devil’s verse.” It is Latin for “We enter the circle at night and are consumed by fire”, and was said to describe the behavior of moths. It is likely from medieval rather than ancient times.

 

 

Trevor Brown’s fantasy land

Following on my previous post on Venetian Snares where I mentioned Trevor Brown, some more about the latter:

Artwork by Trevor Brown

My Alphabet (1999) – Trevor Brown
[Amazon.com] [FR] [DE] [UK]

Li’l Miss Sticky Kiss (2004) – Trevor Brown
[Amazon.com] [FR] [DE] [UK]

Though presently living in Japan, Trevor Brown is an British artist whose work explores paraphilias, such as pedophilia, BDSM, and other fetish themes, with unusual wit.

Important career motivating friendships include French artist Romain Slocombe (the pioneer of “medical art”) and William Bennett (leader of the notorious electronic-noise band Whitehouse.

Trevor Brown’s art has been featured in Adam Parfrey’s Apocalypse Culture II, and in Jim Goad’s ANSWER Me! zine, as well as a variety of other publications. His work has been featured as cover art for a number of bands, including Deicide, Whitehouse, GG Allin, Kayo Dot, and Venetian Snares.

He is often compared with Mark Ryden in that he is known for child-like characters in various states of distress. However themes in his work extend to car crashes, (reminiscent of J.G. Ballard’s Crash), abattoirs, and Japanese pornography. His art is close in spirit to the Young British Artists such as Damien Hirst or Jake and Dinos Chapman.  —[1]

Trevor Brown illustraded CDs by Merzbow, Venetian Snares and Whitehouse (here, here, here and here).

Related: Google gallery 1 – Google gallery 2 – fetish art – grotesque art – hyperrealism – perversion in art – erotic art – transgressive art – British art

Articles: Trevor Brown interviews Masami Akita – Trevor Brown on Japanese bondage, Kinbiken and Chimou Nureki

Erotomaniac and countercultural historian Bouyxou given carte blanche

Unidentified photograph of Bouyxou
Sourced here.

For those of you living in Paris, or visiting Paris, the cinémathèque has given Jean-Pierre Bouyxou carte blanche to run a retrospective of “his kind of cinema“. Bouyxou (born 1946 in Bordeaux) is an erotomaniac and a countercultural historian. Most recently, Mike of Esotika … reviewed his film Satan bouche un coin. I also added some Bouyxou products to my Flickr account here and here as well as a cover of his magazine Sex Star System here. Some other magazines Bouyxou contributed to were Vampirella, Zoom, Métal hurlant, L’Echo des savanes, Penthouse, Lui, Hara-Kiri and Paris Match. He was editor-in-chief of Fascination (thirty issues from 1978 to 1986).

Bouyxou belongs to that European tradition of eroticism which is represented in Italy for example by the people of the Glittering Images publishing house to which Bouyxou is a contributor. For a review of one of the products of this publisher, see this and this blog entry at K. H. Brown’s Giallo Fever.

Thanks to Harry Tuttle of Unspoken Cinema for the notice.

Here is the program:

  100% SEXUEL, 100% EXPERIMENTAL… – 2007 – 110’  
  Vendredi 16 Mars 2007 – 21h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou, José Bénazéraf, Yves-Marie Mahé		  
  ANDY MILLIGAN, QUELQUE PART… – ANDY MILLIGAN – 2007 – 85’  
  Vendredi 30 Mars 2007 – 19h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou
  AUTOUR DE W.S. BURROUGHS – 2007  
  Vendredi 25 Mai 2007 – 19h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou
  AVANT-GARDE JAPONAISE – 2007 – 147’  
  Vendredi 27 Avril 2007 – 21h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou et Sébastien Bondetti
  ECCE BOUYXOU – 2007 – 116’  
  Vendredi 25 Mai 2007 – 21h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou
  MARXISME, TENDANCE RAVACHOL – 2007 – 140’  
  Vendredi 13 Avril 2007 – 21h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou et Tobias Engel
  LE PARAPLUIE ET LA MACHINE A COUDRE – 2007 – 140’  
  Vendredi 13 Avril 2007 – 19h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou et Jean-Jacques Rousseau
  L’UNDERGROUND EN FRANCE… – 2007 – 95’  
  Vendredi 16 Mars 2007 – 19h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou, Philipe Bordier, Raphaël Bassan, Gérard Courant, Gérald Lafosse, Marie-France O’Leary		  
  VERTIGES ONIRIQUES – 2007 – 101’  
  Vendredi 30 Mars 2007 – 21h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou et Stéphane du Mesnildot
  VOYAGES AU BOUT DE LA FOLIE – 2007 – 97’  
  Vendredi 11 Mai 2007 – 21h30 – SALLE GEORGES FRANJU
En présence de Jean-Pierre Bouyxou

The common tendency to do exactly the wrong thing

For lack of a better illustration: Ligeia read by Vincent Price

The Imp of the Perverse is a metaphor for the common tendency, particularly among children and evildoers, to do exactly the wrong thing in a given situation. The conceit is that the misbehavior is due to an imp (a small demon) leading an otherwise decent person into mischief.

The phrase has a long history in literature, and was popularized (and perhaps coined) by Edgar Allan Poe in his short story, “The Imp of the Perverse“. It is a study in guilt or the human thirst for self-destructive behaviour.

“Guilt” should not be taken here in either the standard legal or moral senses. Poe’s characters usually do not feel “guilt” because they did a “bad” thing—that is, the story is not didactic (in his essay “The Poetic Principle” Poe called didacticism the worst of “heresies”); there is no “moral to the story.” Guilt, for Poe, is “perverse,” and perverseness is the desire for self-destruction. It is completely indifferent to societal distinctions between right and wrong. “Guilt” is the inexplicable and inexorable desire to destroy oneself eo ipso.

The Poe Decoder notes that “When Poe speaks of perverseness, he does not intend narrower denotations of the various forms of the word. He does not mean “perverted,” as in sexual miscreance. Though such deviancy may be perverse, it bears little resemblance to the examples of perversity which Poe elucidated in his tales.” As such, Poe’s interpretation of perverseness deserves a prominent place in the history of irrationalism.

In Poe’s words:

“… no reason can be more unreasonable; but in fact, there is none more strong. With certain minds, under certain conditions, it becomes absolutely irresistible. I am not more certain than I breathe, than that the assurance of the wrong or error of any action is often the one unconquerable force which impels us, and alone compels us to its prosecution. Nor will this overwhelming tendency to do wrong for the wrong’s sake, admit of analysis, or resolution into ulterior elements. It is a radical, primitive impulse–elementary.”

and

“We stand upon the brink of a precipice. We peer into the abyss – we grow sick and dizzy. Our first impulse is the shrink away from the danger. Unaccountably we remain… it is but a thought, although a fearful one, and one which chills the very marrow of our bones with the fierceness of the delight of its horror. It is merely the idea of what would be our sensations during the sweeping precipitancy of a fall from such a height… for this very cause do we now the most vividly desire it.”

See also:
Interpretation of The Raven, The Imp of the Perverse and The Black Cat.
The Poe decoder, I am Safe!

The Imp of the Perverse is also masterfully exemplified in The Bad Glazier, a prose poem by Baudelaire collected in Paris Spleen:

Baudelaire’s prose poem “The bad glazier” is a marvelous example of the imp of the perverse; after a discourse on personality and action, a man calls a glazier up to his fourth-story apartment. He inspects the glazier’s glass, “discovers” that there is no colored glass in the man’s pack (which we sense he may have known all along), and sends the glazier back on his way. When the poor glazier reaches the ground floor and leaves the building, our protagonist throws a flower pot at him and breaks his glass. “And drunk with my madness,” the protagonist tells us, “I shouted down at him furiously: ‘Make life beautiful! Make life beautiful!'” Rachel Barenblat via www.webdelsol.com/InPosse/barenblat.htm

The end of the sexual revolution

In the Cut (Unrated and Uncut Director’s Edition) (2003) – Jane Campion [Amazon.com] [FR] [DE] [UK]

In the Cut, of course, continues Campion’s career-long examination of female masochism.

In the Cut (1995) – Susanna Moore
[Amazon.com] [FR] [DE] [UK]

I’m halfway through Susanna Moore’s 1995 novel In the Cut, the story of a thirty-something literature teacher in New York City with an interest in street slang who falls in love with a cop of whom she suspects he may also be a serial killer/psychopath. There are lots of similarities here with Erica Jong’s Fear of Flying, which I read last year. Can both be categorized as chick lit? If yes, this kind of chick lit takes it upon itself to study men’s (sexual) behavior in an almost anthropological way. Moore describes how a post-coital man, Erica Jong described one of her lover’s post-toilet behavior.

So far I liked Jane Campion’s film adaption of In the Cut better, Moore’s prose is kind of trite and Moore lacks the philosophical breadth I liked in Fear of Flying.

What In the Cut and Fear of Flying also share is the concept of women’s sexuality after the sexual revolution, a topic I’ve first mentioned in my profile of Looking for Mr. Goodbar (1977).

Speaking of the end of the sexual revolution which oficially arrived in 1984 (cfr. TIME cover) and which coincides with the arrival of AIDS (see Benetton AIDS ad) and of postmodernism: many writers of the pre- and sexual revolution era such as Gershon Legman, Wayland Young (Eros Denied), Gordon Rattray Taylor and Amos Vogel (Film as a Subversive Art) foreshadowed utopia as soon as we would get rid of our sexual inhibitions.

I quote from Jim Haynes’s website[1]:

 

“Murder is a crime; describing murder is not. Sex is not a crime. Describing sex is. Why?” –Gershon Legman.

“If we were sexually liberated there’d be no president, no police force, no night sticks, no governments.” –Germaine Greer.

The utopia did not happen because of the aforementioned AIDS epidemic and what I suspect a whole range of reasons. Personally I like the concept of inhibitions, the concept of taboos, the concept of shame and guilt; not only are these inhibitions what makes sex exciting in the first place but I suspect that they are necessary to regulate a society. If these inhibitions would not be there life would be an eternal recurrence of the orgy in Perfume. Maybe I should read this?

The only writer that comes to mind who has dealt with this subject is Camille Paglia.

Well, um, what I’m saying is that I’m part of the sexual revolution, um, and I feel that the…in one of my most controversial sentences is “Everybody who preached free love in the 60’s is responsible for AIDS.” I mean by that the Mama’s and the Papa’s and all of us, so, the price of that revolution has been paid by gay men, primarily. I think that what we’re understanding is the enormous power of nature. Even Larry Kramer is starting to talk like this now: that nature apparently did not want us to be promiscuous and that it puts a thousand obstacles in our paths such as these diseases. OK. I feel that procreation is nature’s law, and that’s why I defy nature, I resist it, I oppose it. OK. I think that women certainly are in the..um, you know we were the first generation to have the birth control pill, OK, which frustrates nature. […] –Camille Paglia interviewed by Jack Nichols, 1997

But of course there must be other literature out there, and if you know of any, I’m looking forward to your recommendations.


American Psycho redux

Patrick Bateman: Do you know what Ed Gein said about women?
David Van Patten: The maitre ‘d at Canal Bar?
Patrick Bateman: No, serial killer, Wisconsin, the ’50s.
Craig McDermott: So what did he say?
Patrick Bateman: “When I see a pretty girl walking down the street, I think two things. One part wants me to take her out, talk to her, be real nice and sweet and treat her right.”
David Van Patten: And what did the other part think?
Patrick Bateman: “What her head would look like on a stick…”
[laughs]

 

It’s American Pyscho Day over at Dennis Cooper’s blog courtesy of SYpHA_69. Patrick Batemen would, I believe, be proud, says The Laughing Bone, who adds:

 

“After many years working in bookstores, I found there were a few titles that inspired a certain “persistent interest”: Naked Lunch, Stranger in a Strange Land, The Secret History, Perfume and Gravity’s Rainbow, … “obsessive fanaticism” such as Catcher in the Rye, Dune and Lord of the Rings. American Psycho, perhaps endemic to the current cultural climate, holds a tenuous middle ground between such interest and fanaticism. In the late 90s, I met quite a few budding Patrick Batemans who would use lines from the book like a secret language for the initiated. Little Holden Caufields gone all the way through the rye.”

 

My first exposure to American Psycho was a newspaper article mentioning that the original publisher had declined to publish the book after reading the manuscript. Enough to pique my curiousity and read it as soon as it came out. I haven’t re-read the book since but once started reading the 19th century version of it, Against the Grain by French writer Huysmans; which I stopped reading because of the overly long description of material goods — just like in American Psycho.

Here are links to all Cooper’s posts:

 

The 2000 film

I haven’t seen the film yet, and I’m not sure if I’ll ever see it unless catching it on television. In the meanwhile here is the trailer and here is a mash-up of the same. In case you’re wondering what a mash-up (actually a détournement in this case) is, it’s a musical genre which, in its purest form, consists of the combination (usually by digital means) of the music from one song with the a cappella from another. Technically a mash-up is a remix. Video can also be ‘remixed’, only it’s usually called ‘re-edited’ or ‘re-cut’. Another video mash-up is this version of Scarface, with only the fuck segments. Pulp Fiction underwent the same treatment.

Easy access to id material without being overwhelmed by it …

‘Groovy Age of Horror Curt”s third post in a series Horror, High and Low on the merits and theory of genre fiction comes just in time as he is about to delve into the depths of Nazi exploitation fiction in a series he announces as The Nazis Are Coming. Needless to say, I am a bit of a fan of this guilty pleasure genre myself and I am happy that he introduces this chapter (other chapters have included vampires, werewolves, Frankenstein, nurses) with the cautionary words: as long as it firmly remains fantasy.

“I hope this goes without saying, but I’ll say it anyway: I, a hardcore liberal, no more endorse Nazism politically than I, a hardcore atheist/naturalist, endorse belief in the supernatural elements in the horror novels I review here. Nazis are bad for real life, but they obviously resonate powerfully in the imagination as embodiments of evil, sadism, and power. Like so much else, they’re good for fantasy–as long as it firmly remains fantasy. “

The emphasis on fantasy reminds me of the cathartic theories on gruesome fiction and the aestheticization of violence that were en vogue in the sixties and seventies.

Contrary to the cathartic theory, Curt’s current piece recognizes — by way of the theories of Ernst Kris, presumably from Psychoanalytic Explorations in Art (1952) — the possibility of being overwhelmed by id material, of not being able to distinguish the line between fact and fiction. This shines a particular light on media effects studies where for several decades, discussion of popular media was frequently dominated by the debate about ‘media effects’, in particular the link between mediated violence and real-life aggression.

An excerpt:

A more mature critical attitude, one that has made that reconnection, rather manifests a healthy flexibility described by Ernst Kris as,

The capacity of gaining easy access to id material without being overwhelmed by it, of retaining control over the primary process [i.e., while indulging it], and, perhaps specifically, the capability of making rapid or at least appropriately rapid shifts in levels of psychic function . . .

I think this truly positive account of genre fiction is what’s needed to put Jahsonic’s “nobrow” position on its firmest footing. I’m no more interested in Danielle Steele than Jan is, but now we’re in a position to say something about her–at least to the extent that we’re in a position to say something about genre fiction in general. Likewise, when Jan likens exclusively highbrow critics to someone who “only know[s] two colors, let’s say green and blue,” we’re now in a position to complete that metaphor by filling in the blanks of what the other colors represent that are missing from that palette–the warm colors, appropriately enough! —source

On a more personal note, Curt’s post above is the most articulate response so far since I started posting in the nobrow category. Curt’s blog Groovy Age has reinforced my position that one can only come to the nobrow if you know both ‘brows’.

Groovy Age is the only horror blog I read precisely because it knows its way around in ‘high theory’, referencing Freud and Ernst Kris. Fortunately Curt’s high theory does not detract from the sheer fun and excitement that oozes from its pages. I am already on the lookout for his 2008 nunsploitation chapter.

Three immoral tales

A 1833 novel by Petrus Borel: Champavert, contes immoraux

Champavert : Contes immoraux (1833) – Pétrus Borel [Amazon.com] [FR] [DE] [UK] – more …

A 1974 film by Walerian Borowczyk. Tagline: “You don’t have to go to a museum to see an X-rated Picasso”.

Immoral Tales (1974) – Walerian Borowczyk [Amazon.com] [FR] [DE] [UK] more …

A 1994 non fiction book Immoral Tales: European Sex & Horror Movies 1956-1984 by Cathal Tohill and Pete Tombs, that won the Bram Stoker Award for Best Non-Fiction. The book covers European Cinema with profiles of Jess Franco, Jean Rollin, José Larraz, José Bénazéraf, Walerian Borowczyk and Alain Robbe-Grillet.


Immoral Tales: Sex And Horror Cinema In Europe 1956-1984 (1994) – Cathal Tohill & Pete Tombs [Amazon.com] [FR] [DE] [UK] more …

Immorality is poised on the brink of good/evil, psychopathology and morality.

To the creator of films as well as other forms of literature, the dark side of human nature has often proved more rich and interesting than the bright. Films and books on the lives of saints have not been as popular as murder mysteries and works of horror. While we may have no desire to experience them in our own lives, terrible deeds and evil people exert their perverse attraction on our psyches. We who consider ourselves moral and upright are often fascinated by the behavior of the pitiless, merciless, and guiltless psychopath. Like a magnificent black panther: powerful, dangerous, and alien, the psychopathic character can have a dark, perfect beauty that simultaneously attracts and repels us. –Gordon Banks [1]

The last quote by Gordon Banks reminds me very much chapter four in Aristotle’s Poetics which explains our attraction to the horrific when fiction is concerned. Why we like things which are painful.

Depending on the translation Aristotle states:

  • Objects which in themselves we view with pain, we delight to contemplate when reproduced with minute fidelity: such as the forms of the most ignoble animals and of dead bodies. –sourced here. [Aug 2005]
  • for we enjoy looking at accurate likenesses of things which are themselves painful to see, obscene beasts, for instance, and corpses. –sourced here. [Aug 2005]

See also: ambivalence – art horror – representation

To be GOVERNED is to be watched, inspected, spied upon …

Gustave Courbet (portrait by Nadar)

“I have studied the art of the masters and the art of the moderns, avoiding any preconceived system and without prejudice. I have no more wanted to imitate the former than to copy the latter; nor have I thought of achieving the idle aim of ‘art for art’s sake.’ No! I have simply wanted to draw from a thorough knowledge of tradition the reasoned and free sense of my own individuality. To know in order to do: such has been my thought. To be able to translate the customs, ideas, and appearance of my time as I see them — in a word, to create a living art — this has been my aim.” Gustave Courbet, preface to World’s Fair catalogue, 1855.

The Stone Breakers (1850) – Gustave Courbet

Courbet depicted the harshness in life, and in so doing, challenged contemporary academic ideas of art, which brought him criticism that he deliberately adopted a cult of ugliness. [Apr 2006]

Anarchism had a large influence on French Symbolism of the late 19th century, such as that of Stéphane Mallarmé, who was quoting as saying “Je ne sais pas d’autre bombe, qu’un livre.” (I know of no bomb other than the book.) Its ideas infiltrated the cafes and cabarets of turn of the century Paris.

Related: avant-garde – anarchism – government – French theory

Proudhon and his children (1865) Gustave Courbet

The painter Gustave Courbet was friends with Proudhon and supported the latter’s views on societal change. Proudhon was avant-garde in politics, Courbet in the visual arts. One of Proudhon’s most poetic and prophetic exposés was “To be GOVERNED is …” which is reproduced on this page.

“To be GOVERNED is to be watched, inspected, spied upon, directed, law-driven, numbered, regulated, enrolled, indoctrinated, preached at, controlled, checked, estimated, valued, censured, commanded, by creatures who have neither the right nor the wisdom nor the virtue to do so. To be GOVERNED is to be at every operation, at every transaction noted, registered, counted, taxed, stamped, measured, numbered, assessed, licensed, authorized, admonished, prevented, forbidden, reformed, corrected, punished. It is, under pretext of public utility, and in the name of the general interest, to be place[d] under contribution, drilled, fleeced, exploited, monopolized, extorted from, squeezed, hoaxed, robbed; then, at the slightest resistance, the first word of complaint, to be repressed, fined, vilified, harassed, hunted down, abused, clubbed, disarmed, bound, choked, imprisoned, judged, condemned, shot, deported, sacrificed, sold, betrayed; and to crown all, mocked, ridiculed, derided, outraged, dishonored. That is government; that is its justice; that is its morality.” (P.-J. Proudhon, General Idea of the Revolution in the Nineteenth Century, translated by John Beverly Robinson (London: Freedom Press, 1923), pp. 293-294.)