My Mother Married Wilbur Stump is a video family album compiled by Skip Sweeney, a founder of San Francisco’s Video Free America, an alternative media facility. The video documents a discussion between the artist, his mother, and sister about their step-father, Wilbur Stump.
In this video, made soon after the death of his mother Stella, we accompany George to the wake, and on to a trip to Albert Maysles holiday home on Fisher's Island.
"Deep waters flow around the living, dead and inanimate objects that bring this picture to life on the wide screen tapestry of electronic reality. Come and join the young and old of eastern energies as they bask in the sun and shadows of past sins and future fortunes. See how the other side lives and devours the fruits and nuts that pepper this great nation with neon nutrients worthy of Broadway and beyond!"
Eiko's grandfather Chikuha Otake (1878–1936) was a praised figure in traditional Japanese painting. But his anti-mainstream sentiments were shunned by the field authorities. His reputation was severely damaged by his failed run for the House of Representatives. Filmed in 2018, at the Philadelphia Museum of Art and the Suiboku Museum in Toyama, Japan, Eiko's edit combines videos of Chikuha's paintings and Eiko's performance with quotes from his essays and Eiko's musings.
Special thank you to David Brick, Ryohei Endo, Hiroyuku Horikawa, Feliece Fischer, and John Killacky.
Martha Rosler tackles mainstream media's representation of the case of surrogate mother Mary Beth Whitehead.
Six Indians of different Waimiri and Atroari villages, located in the Amazon, document the day-to-day life of their relatives in the Cacau village. These images transport us to intimate scenes of their lifestyle and their intense relationship with nature.
Directed and photographed by Araduwá Waimiri, Iawusu Waimiri, Kabaha Waimiri, Sanapyty Atroari, Sawá Waimiri, and Wamé Atroari.
Edited by Leonardo Sette.
In Waimiri and Atroari with English subtitles.
An 11-minute tape focused on greenish night-vision textures and certain high-camp performance values, organized around a dysfunctional family "celebrating" several birthdays. We see an elderly woman in apparent dementia staring as her "party" goes on around her, squares of blood-red sheet cake passed around the bedside. Monologue fragments purvey tragic bitchitude, wherein any birthday is a mere occasion for embarrassment and cruelty.
Wendy Clarke's videos frequently feature unscripted dialogue, inviting speakers to create a video diary or to share their thoughts on a topic, such as love. This approach often results in sincere and honest portraits of the speakers. In Mother and Daughter Soap Opera, Wendy focuses her video diary on her relationship with her mother, Shirley Clarke. Both women set up a camera at their respective homes and recorded their end of a phone conversation between them: Wendy in New York City and Shirley in Los Angeles at the time.
Made with my students at the San Francisco Art Institute, this video drama explores the thrills and terrors of the Big Top as a travelling circus comes to town bringing with it the promise of cotton candy, eternal youth, and high-flying beefcake. A mother and son become enmeshed in a web of sin and sawdust, licorice and lust, as a town confronts its own hideous image in a maze of mirrors at a carnival of lost and found souls.
Scenes from the Micro-War explains, "The worst of times—riots, famine, war—could be just around the next corner and, in the battle to survive, this family is going to be battle-ready from here on in." This fractured narrative follows the misadventures of a family hypnotized by Reagan’s Space Wars, state terrorism, and Rambo/commando fashions, as the family has shifts from consumerist unit to military training force.
The Bus Stops Here is an experimental narrative about two sisters, Judith and Anna, plunged into depression by their struggle to gain control over their lives. Narrated by Judith’s counselor, The Bus Stops Here traps these women in a narrative in which their unmediated voices are rarely heard; instead, the viewer learns about them only through the interceding power structures of narrative, family, and psychiatric establishment.
"Despite the didactic promise of its title, Carl Elsaesser’s new film will not teach you how to complete this obscure action. The phrase itself, at once ridiculous and noble, is pleasure enough, and its tone fits perfectly on a work that walks a thin, dandyish path down the border of farce and elegy. Another pleasure: it isn’t about anything, though it’s of quite a lot. Of fathers (who might teach one how to run a trotline, or sit on a porch, or disappear); of other films (particularly a pair by adopted fathers Michael Snow and William E.
Artist Rabih Mroué looks back at old audio recordings, which were made by him and his parents to be sent as audio letters to his brother while he studied abroad. The old recordings become the site of a political critique of the packaged values of communism, resistance and martyrdom.
This title is only available on Radical Closure.
"It may indeed be questioned whether we have any memories at all from our childhood: memories relating to our childhood may be all that we possess. Our childhood memories show us our earliest years not as they were, but as they appeared at the later periods when the memories were aroused. In these periods of arousal, the childhood memories did not, as people are accustomed to say, emerge; they were formed at that time. And a number of motives, with no concern for historical accuracy, had a part in forming them, as well as in the selection of the memories themselves."
The “greca”, the meander, is the main symbol weaved in the textiles made by the Navarro sisters, from Santo Tomás Jalieza, México. A geometrical form of an endless braid of diamonds, the “greca” represents corn (an entity worshiped by the pre-hispanic civilisations of Mesoamerica). It stands for sustenance, but materialises as well the feminine power of producing abundance and fertility - the textiles displaying this ongoing motives could be read as invocations for life and growth.
Gone is a two-channel installation based on the second episode of An American Family — the landmark PBS verité documentary about the Loud Family of Santa Barbara, California. Dougherty has created a free-form variation on the theme of parental visits to wayward queer children by mapping the dialogue and plot onto a contemporary community of artists and writers in New York today, paying homage to the art underground and the city itself.
Originally part of a multi-media installation at the Everhart Museum in Scranton, Pennsylvania, King Anthracite documents the lives, work, and early deaths of Lithuanian immigrants (including Kybartas’ ancestors) who mined the Pennsylvania coalfields at the turn of century. Oral histories of miners detail their impressions of the United States and the hardships they encountered, including black lung disease and other occupational hazards that turned wives into widows and children into orphans.
Annie Lloyd is a daughter's poetic documentation of the last few years of her mother's life and an intimate portrayal of the creativity and wisdom of old age.
This title is also available on Cecelia Condit Videoworks: Volume 2
A vain, self centered mother competes with her daughter in the world of carnivorous men and sleazy movies.
Based on the filmmaker's autobiography, You Are Here examines the search for home within our era of transnational displacement. As the son of Italian immigrants, the filmmaker examines notions of home and belonging within the context of his ethnic origins, but also extends this in relation to his identity as a gay man. The film chronicles his trajectory from his familial home in Italy, to his native Canada and beyond, and weaves a compelling portrait shaped by memory and the realities of the present.
"An autobiographical reflection on his unassuming name leads the filmmaker down a wayward path through family photographs, personal archives, and internet searches.
My Mother’s Place is an experimental documentary focusing on the artist’s mother, a third-generation Chinese-Trinidadian who at 80 still has vivid memories of a history lost or quickly disappearing. She conveys these with a storytelling style and a frankness that is distinctly West Indian. A tape about memory, oral history, and autobiography, My Mother’s Place interweaves interviews, personal narrative, home movies, and verité footage of the Caribbean to explore the formation of race, class, and gender under colonialism.
County Down is a cross-platform, episodic, digital video, exploring an epidemic of psychosis among the adults in a gated community, coinciding with a teenage girl’s invention of a designer drug. A rave-culture period-piece that harnesses the unwarranted optimism of the 1990s, County Down presents a society so obsessed with novelty and consumerism that it euphorically sews the seeds of its own destruction. Tracking the genesis of our current political climate, the ensemble cast banks on cultural appropriation and a constant din of micro-aggressions.
Take a peek at scenes extracted from a videomaker's life. See him amid the glittering domain of glamour being given an award for his work visual work. Meet some of his family, including the "furry ones" – (his cats and rainbow coated dog), and stroll along with him into the deep woods at twilight.
This video is a moving personal documentary about Danny, a friend of Kybartas who died of an AIDS-related illness in 1986. This powerful work explores the reason for Danny’s return home and his attempts to reconcile his relationship with his family members who had difficulty facing his homosexuality and his imminent death. Retracing Danny’s memory of his once-high lifestyle in the clubs and gyms of Miami, Danny avoids sentimentalizing its subject as it juxtaposes images, text, and voice-over to build a sense of the psychological struggle brought on by Danny’s impending, premature death.
Kiss The Boys And Make Them Die explores how memory, sexuality, and the self are created and enforced through the family story. The video chronicles how the social act of loving women becomes channeled into narratives of incest, desire for the mother, loss of the father, separation from the family, death and self-destruction. In this work, sexuality, difference and language are paralleled with haunting memories of a childhood ghost that both desires and hates women.
