Unglassed Windows Cast a Terrible Reflection

This little hand-painted film was over-a-year in the making, and absolutely dependent upon a quality of "broad-stroke" in the painting which I think only children really capable of achieving, at least insofar as such stroke can approximate flame. These strokes/flames had, then, to be chopped back to the frame, in order to exist meaningfully on film. They had to be so timed as to epitomize the relentless of fire, so toned that fiery ice would be included in the aesthetic. - SB

Music by Rick Corrigan. This is the imaged thought process of young Faust escaping the unbearable pictures of his broken romantic idyll, mentally fleeing the particulars of his dramatized "love," Faust's mind ranging the geography of his upbringing and its structures of cultural hubris – the whole nervous system "going to ground" and finally "becoming one" with the hypnagogically visible cells of his receptive sight and inner cognition ... all that I could give him of Heaven in this current visualization of these ancient themes. Films

SELF SONG documents a body besieged by cancer. The amber glow of flesh suggests both victory and submission to death. Blackness surrounds the image and takes it over altogether. Furthermore, the complex grooves and patterns of the flesh struggle to maintain their focus, suggesting the obscuring and dissolving effects of cancer. In DEATH SONG the film begins with blue hues which suggest the permanent aspect of death to contrast a sequence of overexposed yellow. Within these images are microscopic organisms constantly being 'washed out' by whiteness, which seeks to dissolve the image. In this respect, we might view the purity of whiteness as being 'soiled'. By the end of the film, the image has shifted to the blue screen suggesting a comfortable aspect of death. Yet, this vision is too idyllic in Brakhage's mind, and thus he allows the blueness to bleed from the side of the frame, opening the 'blinds' to the cancerous light. Preserved by the Academy Film Archive in 2016.

On a winter's day, a woman stretches near a window then sits in a bathtub of water. She's happy. Her lover is nearby; there are close ups of her face, her pregnant belly, and his hands caressing her. She gives birth: we see the crowning of the baby's head, then the birth itself; we watch a pair of hands tie off and cut the umbilical cord. With the help of the attending hands, the mother expels the placenta. The infant, a baby girl, nurses. We return from time to time to the bath scene. By the end, dad's excited; mother and daughter rest.

An unsentimental elegy to the American West, Sweetgrass follows the last modern-day cowboys to lead their flocks of sheep up into Montana's breathtaking and often dangerous Absaroka-Beartooth mountains for summer pasture, revealing a world in which nature and culture, animals and humans, vulnerability and violence are all intimately meshed.

At a morgue, forensic pathologists conduct autopsies of the corpses assigned. "S. Brakhage, entering, WITH HIS CAMERA, one of the forbidden, terrific locations of our culture, the autopsy room. It is a place wherein, inversely, life is cherished, for it exists to affirm that no one of us may die without our knowing exactly why. All of us, in the person of the coroner, must see that, for ourselves, with our own eyes. It is a room full of appalling particular intimacies, the last ditch of individuation. Here our vague nightmare of mortality acquires the names and faces of OTHERS. This last is a process that requires a WITNESS; and what 'idea' may finally have inserted itself into the sensible world we can still scarcely guess, for the CAMERA would seem the perfect Eidetic Witness, staring with perfect compassion where we can scarcely bear to glance." – Hollis Frampton

Heading through Colorado Territory in search of gold and women, Alferd Packer and his group of bemused companions find themselves lost, starving and musically inspired by the obstacles they confront along the way, including a die-hard Confederate cyclops, a trio of surly trappers, a tribe of Japanese-speaking "Indians," and ultimately, each other.

In this haunting but lyrical meditation on war, Brakhage intercuts 8-mm footage of Colorado with imagery from WWII newsreels. He responds to the violence and nightmare of war by painting directly on the filmstrip.

Colleagues at the University of Colorado at Boulder, the two began with strips of film Brakhage had painted on by hand, photographing them frame by frame with Solomon’s optical printer. They often printed two strips of film together, some of them containing images taken by Solomon, then chose from the images what Brakhage says “seemed to us natural phrases,” which Brakhage arranged into the final form. The result is a 40-minute silent film in which occasional hints of photographic images sometimes seem to peek through largely abstract shapes.

Since 1995, the Viennale has invited renowned directors to create short, one-minute films as personal contributions to the festival. Ranging from home movies to political essays, musical sketches to abstract studies, these “little films” form a unique anthology of cinematic moments. 20 Little Films collects a selection of these works, premiering together for the Viennale’s 50th anniversary at the Locarno Film Festival.

First shown on January 30, 1967, FOR LIFE AGAINST THE WAR was an open-call, collective statement from American independent filmmakers disparate in style and sensibility but united by their opposition to the Vietnam War. Part of the protest festival Week of the Angry Arts, the epic compilation film incorporated minute-long segments which were sent from many corners of the country, spliced together and projected. The original presentation of the works was more of an open forum with no curation or selection, and in 2000 Anthology Film Archives preserved a print featuring around 40 films from over 60 submissions.

Images of two women, two men, and a gray cat form a montage of rapid bits of movement. A woman is in a bedroom, another wears an apron: they work with their hands, occasionally looking up. A man enters a room, a woman smiles. He sits, another man sits and smokes. The cat stretches. There are close-ups of each. The light is dim; a filter accentuates red. A bare foot stands on a satin sheet. A woman disrobes. She pets the cat. Preserved by the Academy Film Archive in 2006.

Visionary, radical, spiritual seeker, renowned poet, founding member of a major literary movement, champion of human rights, Buddhist, political activist and teacher. Extensive archival footage, interviews, and home movies cover Allen Ginsberg's life, activism, and influence on American culture through the Beat era, the 1960s, and beyond.

This film describes a psychological state "kin to moonstruck, its images emblems (not quite symbols) of suspension-of-self within consciousness and then that feeling of falling away from conscious thought. The film can only be said to describe or be emblematic of this state because I cannot imagine symbolizing or otherwise representing an equivalent of thoughtlessness itself. Thus the actors in the film, Jane Brakhage, Tom and Gloria Bartek, Williams Burroughs, Allen Ginsberg, Peter Olovsky and Phillip Whalen are figments of this 'Thought-Fallen Process', as are their images in the film to find themselves being photographed."

This, the first completed reel of work-in-progress, draws on autobiographical energies and images which reflect the first 20 years of my living. I have three definitions of the word Sincerity to sustain my working along these lines of thought with this autobiographical material: (1) Ezra Pound's marvelous mistranslation of a Chinese ideogram – Sincerity... the sun's lance coming to rest on the precise spot verbally...(of which I would change, for my purposes, the last word to visually), (2) Robert Creeley's trace-of-the-word for me on the back of a Buffalo restaurant menu Sym-keros... same-growth (Ceres) CREATE... of the same growth, and (3) Hollis Frampton's track-of-it to 'the greek', viz – 'a glazed pot (i. e. one which will hold water).' This film might best be seen, then, as a graph of light equivalent to autobiographical thought process.

"This film rises out of my struggle to photograph the ephemeral qualities of varied air (as many Greek philosophers experienced such) and to arrange the resultant textures/tones of film (in sharp conjunction with images hard-edged as words can be) so that it be true as breath itself to the necessities of music." (S.B.)