Film, THE UNCANNY ARCHIVE

The Uncanny Doubling and Spiritual Connection in “The Double Life of Véronique”

Posted on June 4, 2024June 4, 2024 by Diana Marin

Engaging with psychoanalytic concepts such as the uncanny doubling and repetition, The Double Life of Véronique (1991), dir. by Krzysztof Kieslowski, approaches the connection between two women, Weronika and Véronique, whose lives mirror each other, being connected through faith, music, situations, objects, disease, and their similar relationships with their families.

The uncanny lies in the concept of an eerie repetition of events and the phenomenon of doubling, which is approached both through the elusive, uncanny presence of Weronika in Véronique’s life and through Alexandre’s marionettes, that double and haunt Véronique, symbolising the regressive drive towards an inorganic, inanimate state whilst being used in the exploration of the complex emotions of being duplicated.

After Véronique connects with Alexandre – the puppeteer, his clues evoke the uncanny presence of Weronika, exposing Véronique to her double. With his help, she also finds the photograph she took of Weronika – which represents a key, cathartic moment allowing her to be more understanding of her own elusive feelings of the uncanny and of loss due to her ineffable (soul) connection with Weronika. Véronique experiences a figurative rebirth, similar to the butterfly story that Alexandre creates.

The film is referred to by the director as a representation of “the luminous, the numinous and the ominous”. Moving away from the psychoanalytic framework, the film approaches the spiritual themes of transcendence, pure intuition, and the existence of the soul.

Krzysztof Kieślowski about the beautiful impact of the film:
“At a meeting just outside Paris, a 15-year-old girl came up to me and said that she’d been to see [The Double Life of] Véronique. She’d gone once, twice, three times and only wanted to say one thing really – that she realised that there is such a thing as a soul. She hadn’t known before, but now she knew that the soul does exist. There’s something very beautiful in that. It was worth making Véronique for that girl.”

Distorted Perceptions: The Avant-garde Silent Landscape of “A Page of Madness”

Posted on August 26, 2023August 26, 2023 by Diana Marin

A Page of Madness (1926), dir. Teinosuke Kinugasa, is a mesmerising Japanese psychological avant-garde masterpiece exploring the oscillation between reality and fantasy through a distinctive, unsettling cinematic approach. The film was part of a broader context of Japanese avant-garde works created during Japan’s interwar period (1918-1941), when Japanese artistic expressions, as exemplified through poetry and other art forms, were influenced by European modernist and avant-garde art, exploring themes such as political repression, technology, and censorship through a mix of erotic, grotesque, and nonsensical depictions.

Set within the confining walls of a mental institution in Japan, the narrative primarily centres on a janitor haunted by the guilt of his past and struggling with acceptance whilst working to care for his institutionalised wife and grappling with his own emerging fantasies. Through a mixture of striking visuals, dream sequences, and silent storytelling, Kinugasa creates an unsettling cinematic experience that delves into themes of guilt, mental illness, and the fragility of human mind.

The film was also closely linked with the modernist literary group, shinkankakuha (New Perception school), as the screenplay was derived from consultations with several members of this group. One of the founders of the group, Riichi Yokomitsu, wrote “The phenomenon of perception for Shinkankakuha is, to put it briefly, the direct, intuitive sensation of a subjectivity that peels away the naturalised exterior aspects and leaps into the thing itself.”

Both Kinugasa’s films and the shinkankakuha focus on the concept of sense perception: A Page of Madness is characterised by its distinctive use of narrative and visual techniques, such as rapid montage sequences, multiple exposures, and lens distortions, as well as eerie painted sets and stylised lighting reminiscent of German Expressionism, to delve into the abnormal sensory experiences and perceptions of inmates in the asylum. The portrayal of mental illness reflects a tendency to transcend traditional, naturalistic depictions, in a way that also raised deep questions about societal perceptions of mental illness during the time.

Häxan: Witchcraft Through The Ages (1922)

Posted on September 26, 2022October 4, 2022 by Diana Marin

Written and directed by Benjamin Christensen, Häxan / Witchcraft Through the Ages (1922) constitutes a mix of documentary style storytelling, essay film aspects, and gothic horror. Blurring the lines between real historical facts and fabricated narratives, Häxan provides an intriguing, partly fictionalised and dramatised depiction of witchcraft through history. Concerned with socio-cultural, ideological, political, medical, and religious frameworks, the film supports the idea that the mass hysteria associated with witch hunts and Satanic possession during the medieval era can be attributed to misconceptions regarding mental disorders. An exploration of myth and religion at the crossroads between the hallucinatory and the real, the film features macabre images of torture, sacrifice, and satanic rituals. “Chronologically specific and anachronistically out-of-joint” (Doty and Ingham 2014), Häxan provides modernised re-enactments of the medieval phenomenon of witch hunts, whilst conflating different time periods in its unique approach. The witches include “unhinged” nuns, widows, and temptresses. In some cultures, pregnancy and menstruation were associated with witchcraft and magical powers, reinforcing the process of viewing femininity as the ‘other’. These mystical powers were thought to have a dual nature, with the capacity of being both nurturing and destructive. The underlying film commentary regarding religion is compatible with the medical discourses focusing on the reasons why certain individuals are drawn towards mysticism and the occult or experience the presence of unknown forces. The sequences including the figure of the stereotypical broomstick-riding witch and the portrayal of grotesque devils, demonic orgies, and other hellish motifs, reveal a glimpse into the irrational mindset of those influenced by fear-instilling, religious superstitions.

Dead Ringers (1988): The Uncanny Double – Narcissistic Symbiosis

Posted on March 15, 2022March 19, 2022 by Diana Marin

Let’s celebrate David Cronenberg’s birthday by immersing ourselves in the uncanny, gruesome, and occasionally dreamlike psychological horror universe of Dead Ringers (1988). As the master of the Body Horror genre, Cronenberg always intertwines physical collapse with psychological disintegration in a way that unsettles the psyche. All of this is simultaneous with the unfolding of his characteristic fascination with the human body and the ghastly ways in which it can be corrupted for the purpose of symbolically exploring themes of alienation, repressed fears, and the mind-body duality.

The uncanny theme of the double is hypnotically crystallised through the dual role of Jeremy Irons, who plays Beverly and Elliot, twins with the same profession and sources of distress, as well as substantial character differences and taste. Irons manages to breathe life into two striking gynaecologists with an unusual bond, offering an impressive, complex portrayal of each character’s dynamic inner and outer self as they eventually spiral down into psychological disintegration and insanity. It is even more impressive taking into account the psychopathology of the twins, who exhibit tendencies compatible with narcissism and covert narcissism. The actor’s brilliance is essential: Whilst to other characters the twins have to sometimes appear indistinguishable from each other (making it possible for them to present themselves as the other in some situations), as a viewer, you have to perceive their separate external traits and mannerisms – and you often do, even if they can be very subtle at times, reflected in slight gestures.

“Pain creates character distortion.” Bev is a tortured, anxious, neurotic, research-obsessed spirit who does all the behind-the-scenes work, whilst Elliot is the sociable, arrogant, emotionally detached twin who takes care of their public image. Elliot has a polished, outwardly narcissistic persona beneath which one can find both pity and fascination for Bev’s raw self, who is consumed by his addictions. At the same time, there are mutual signs of human feelings of jealousy within their transcendental, paradoxically narcissistic love for each other. Their psychological configuration can be linked with trauma-induced hysteria, their underlying motivation being the challenging pursuit of wholeness, of single unity. There is a duality in terms of their desire for symbiosis which clashes with their desire for detachment from the other. Their mutual interest Claire’s body becomes the maternal body, the third uncanny “other” which houses the twins in Beverly’s Siamese nightmare – a scene revealing his anxiety at the haunting thought of separation from his brother, but also from the womb. The ‘abnormal’ nature of the womb, which represents a fascinating and tantalising pull for the gynaecologists, also becomes a source of unease, due to Bev’s displacement of his dread of separation and symbolic castration onto the female body.

Bev’s disturbing uncanny dream reflects the uncanny, intimate connection of the twins – which is sometimes attributed mystical connotations. There is a mutual understanding and undefined fear between them, which reflects the fear of the unknown, of the other. Elliot strangely adds that “Whatever’s in his bloodstream goes directly into mine. […] Beverly and I just have to get synchronised. Once we’re synchronised, it’ll be easy.” Everything feels safe as long as their connection is predictable. In the end, in a way that aligns with tendencies in narcissistic relating, their personality morphs into the other, and inner chaos is unleashed, which leads to annihilation of the Other – as well as a symbolic self-annihilation. Bev seems to have absorbed Elliot’s personality- destroying him can be interpreted as an act of possession and of both self-love and self-loathing. The subtext of the narrative revolves around the integration of the other, as a solution following the rejection of the identification with the reflection of inner parts that have been alienated.

By embracing the grotesque through his characteristic film genre, Cronenberg reaches beyond the flesh towards a corruption of the spirit in a traumatic process of unravelling. Although the cold, clinical approach of the film can be alienating for some viewers, its unsettling subject matter, medical setting, and provocative narrative are effective in producing strong responses, whilst allowing space for fascination.

A glimpse of Annihilation (2018): The Uncanny Within

Posted on November 23, 2021November 24, 2021 by Diana Marin

After the success of his intense directorial debut, Ex Machina, Alex Garland creates a cinematic adaptation of Jeff VanderMeer’s first book from the Southern Reach Trilogy, Annihilation. The sci-fi thriller turns out to be a visually stunning exploration into the unknown, which in this case borrows the form of the enigmatic ‘Shimmer’, a disquieting yet alluring foreign veil encompassing a part of the Earth, Area X – ceaselessly expanding and threatening to swallow the whole world.

The film opening reveals Lena, the protagonist, a biologist portrayed by the enigmatic, detached Natalie Portman who appears disoriented while being interrogated about the expedition and its survivors. The next scene introduces us for a brief moment to the desolate landscape surrounding the lighthouse, which is mysteriously related to the powerful alien presence the film revolves around. The lighthouse becomes a symbol, the connection with another world, with something uncanny, just like the Monolith from 2001: A Space Odyssey (1968).

The eerie and toxic beauty of the scenery from Area X echoes the dystopian “Zone” depicted in the well-known sci-fi, Stalker (1979), directed by Andrei Tarkovsky. Similarly, just as the Zone proves to be a philosophical journey, the Area X expedition also symbolises an exploration inwards, and eventually, a disintegration of identity – an idea poetically alluded to through the words uttered by the psychologist in a crucial intense scene towards the end: “Unfathomable mind: now beacon, now sea.”, quoting Samuel Beckett.

There are many alluring elements contributing to the immersive nature of the film and its fascinating uncanniness: The alien presence of an ambiguous nature, strange, nightmarish mutations, a symbiotic connection and the fear of being assimilated into something terrifying, blurred lines between self and other, the process of doubling, the tension, the eerie, magnetic atmosphere, gripping narrative, philosophical, introspective discourse, and compelling body horror imagery consisting in familiar elements depicted in a sinister, macabre way.

A geomorphologist, a paramedic, a physicist, a biologist, and a psychologist enter the Shimmer seeking answers and, whilst they encounter biological anomalies, beauty and decay, and a lot of unanswerable questions, we are encouraged to wonder what really lies beyond their (and our) human drive to enter the unknown, as well as how the uncanny encountered outwards echoes the uncanny within each of them.

Here are a few haunting excerpts from the eponymous book by Jeff VanderMeer. Among other thematic concerns, the book is also focused on environmental themes and metaphors for the conflict between nature and culture. VanderMeer alludes to the relationship between human beings and planet Earth, which can also be viewed through a lens of contamination. He emphasises the idea that nature should be treated as a part of us, just as we are part of nature; for if we dismiss it, we become alienated from a part of ourselves, of our humanness.

The following excerpts are amazingly reflective of the concept of the uncanny:

“The effect of this cannot be understood without being there. The beauty of it cannot be understood, either, and when you see beauty in desolation it changes something inside you. Desolation tries to colonise you.”

“I believed that it might be pulling these different impressions of itself from my mind and projecting them back at me, as a form of camouflage. To thwart the biologist in me, to frustrate the logic left in me.“

“A day that had the clarity of dream, of something strange yet familiar – familiar routine but strange calmness.”

“And what had manifested? What do I believe manifested? Think of it as a thorn, perhaps, a long, thick thorn so large it is buried deep in the side of the world. Injecting itself into the world. Emanating from this giant thorn is an endless, perhaps automatic, need to assimilate and to mimic. Assimilator and assimilated interact through the catalyst of a script of words, which powers the engine of transformation. Perhaps it is a creature living in perfect symbiosis with a host of other creatures. Perhaps it is “merely” a machine. But in either instance, if it has intelligence, that intelligence is far different from our own. It creates out of our ecosystem a new world, whose processes and aims are utterly alien—one that works through supreme acts of mirroring, and by remaining hidden in so many other ways, all without surrendering the foundations of its otherness as it becomes what it encounters.”

“[…] Imagine these expeditions, and then recognise that they all still exist in Area X in some form, even the ones that came back, especially the ones that came back: layered over one another, communicating in whatever way is left to them. Imagine that this communication sometimes lends a sense of the uncanny to the landscape because of the narcissism of our human gaze, but that it is just part of the natural world here. I may never know what triggered the creation of the doppelgangers, but it may not matter.”

“The strange quality of the light upon this habitat, the stillness of it all, the sense of waiting, brought me halfway to a kind of ecstasy.”

― Jeff VanderMeer, “Annihilation”

Nosferatu: subverting the myth of the romanticised vampire and embodying the human desire for the uncanny

Posted on October 21, 2021October 23, 2021 by Diana Marin

There are two cinematic masterpieces depicting Nosferatu: Nosferatu: A Symphony of Horror (1922), a German expressionist film adaptation of Dracula, and Nosferatu the Vampyre (1979), dir. by Werner Herzog, a remake of Murnau’s version of the vampire story. Nosferatu is a subversion of the myth of Dracula. Whilst in Bram Stoker’s writing and in most cinematic depictions over time the Count is romanticised and generally portrayed as an elegant, rich, estranged and antisocial aristocratic count, hence an eerily human figure, Murnau’s Count Orlok is anything but elegant: much more animalistic and frightening-looking, he has a cadaverous rat-like appearance, and hands with claws that are usually held up in a bestial threatening way. Despite all this, Orlok is not as evil or cruel as Stoker’s Dracula- he is, instead, depicted as an alienated weakened creature living in a place in ruins. Herzog takes this concept even further, making the repulsive creature become more pitiful than scary. The face of immortality is no longer glamorous and glorified- it’s shown as unappealing and sometimes comically repugnant.

The animalistic features of Nosferatu are supposed to establish an association with the Natural rather than the Supernatural. Despite his unearthly powers, emphasised through special effects including superimposition, negative shots, and sped-up images, he should not be completely separated from the natural, rational world. He is less calculated and not as consciously sadistic as Dracula, who manifests a wicked pleasure in torturing Harker. An illustrative instance is when he tells him he is free to leave the castle if he wants- yet when he tries to do so, he is surrounded by wolves whilst Dracula’s cruel satisfaction is shown. According to Jonathan’s description in the book, Dracula is a cruel-looking old man (gradually rejuvenating), emanating the elegance of an elderly person. There is no blatant sexuality in his character, as he is not the lascivious gallant of other cinematic interpretations of vampires; yet there is a more subtle deadly sensuality in the passivity he induces in women. Since he is not constant in appearance, his sexual character is weakened, while his deathly nature is emphasised: when he feeds upon his preys, his body rejuvenates, reminding us of the theme of human mortality. Count Orlok’s image, on the other hand, is completely removed from any idea of sensuality and regeneration, being closer to a beast than the romanticised figure of the vampire.

As far as other characters are concerned, their numbers and roles are generally reduced in Nosferatu: Throughout the cinematic story, the male characters are either unimportant or completely eliminated from the plot. Whereas in the novel the men play an important role in defending womanhood and removing the threat, the film transfers the agency to the woman, who ultimately dies. This distinction between the literary and the cinematic work stems from the different outlooks of their creators. Thematically, Bram Stoker wanted to depict a fight between two human systems, between science and myth, good and evil, symbolised by the normal middle class (the band of virtuous, equal men and chaste women with their domestic, civilised ideals) versus the world of Dracula (the arrogant estranged and antisocial aristocratic count who controls the dark creatures and the alluring women). Order is inevitably re-established through the happy Victorian ending showing the triumph of the bourgeois family. As opposed to that, Herzog reflects Murnau’s version of the story which was influenced by his German expressionist pessimism and lack of faith in the social scheme of the bourgeoisie, reflected by the tragic ending.

The theme of Nosferatu is psychological rather than social: it is more about the dualistic nature of humans, about the good and evil inside all of us. In Murnau’s work, this idea is reinforced by replacing female sexual dichotomy with female sexual ambivalence. From a Kracaueresque perspective, it reflects the German obsession with the dark forces integrated in our rational world. The contrast between chastity and sexuality is present in the book through female vampirism, whereas, in Nosferatu, this ambivalence is accomplished in the representation of Ellen as being both repulsed and subconsciously attracted to Nosferatu. A scene which reflects Ellen’s ambivalent character is when she awakens during the night, calling out and making Nosferatu withdraw from Hutter’s body. Beside the process of identification between her and the Count, the viewer also gets the ironic impression that Ellen reaches out for Nosferatu, not for Hutter, due to the cross-cutting showing the reactions of the two of them consecutively.

The elimination of female vampirism in Murnau’s adaptation is part of a purposeful process of displacement, just as Van Helsing’s simplified role is. Unlike the active patriarchal figure who uses hypnosis to help Mina remembers and interpret what she sees, Nosferatu’s Van Helsing or Prof. Bulwer, is only present in order to lecture on natural vampirism (the study of the Venus flytrap). This reinforces the idea that the phenomenon of Nosferatu should be seen, metaphorically, as a part of (human) nature. This is also relevant because it forces the woman to act, subverting gender roles. The main female character, Lucy, who is often found in a state of agony induced by night terrors, displays agency. She realises that the source of death is not the plague, and after vain attempts to convince the others, she sacrifices herself to lure and destroy evil. Ellen’s actions, however, are impulsive and based on superstition rather than science. Science has a merely theoretical role in the film; it is not enough in the process of understanding and explaining human nature. Initially, the Wisborg inhabitants do not question the occurrence of the plague- they are unaware of the undead and treat the event as a natural one. As a result, the horror of the vampire is replaced by isolation and acceptance of the threat.

There are some binary oppositions that remain present in Nosferatu, namely the contrast between the West and the East, between the familiar and the uncanny, between science and mysticism, between self and the ‘other’. At the beginning of Nosferatu, we see Hutter and Ellen revelling in the domestic bliss of their him, smiling and playing with kittens; by contrast, later on, Nosferatu’s dwelling proves to be very inhuman and barbaric. Whilst the classical binary oppositions are frequent in western culture, what is special about these stories, and about the horror genre in general, is the importance of the supposed area in between- the twilight zone. Due to his corporeal insubstantiality and the appearance he maintains, Dracula is not easy to categorise. The vampire is a phantom, a figure of inconstant substance, as opposed to a recognised monster (such as Shelley’s monster). Nosferatu is also given a ghostly appearance and presence by means of superimpositions and the magnified shadows on the walls. Nosferatu’s spectral nature may be a sign of self-reflexivity employed by Murnau: Actors also become ghost-like when they are projected on screen. The technique of self-reflexivity is a characteristic of German Expressionism.

While Dracula portrays a struggle between types and an external conflict between good and evil, ending with the triumph of the civilised over the alienated and the visceral, Nosferatu’s story remains carved in ambiguity. Nosferatu is trapped between the land of reason and the land of the supernatural; his figure symbolises the duality of human nature. The film speaks about the world within us, the world of repressed fears of mortality and desires for the uncanny. Count Orlok stands for “haunting dreams that will climb forth from your heart and feed on your blood”, as mentioned in the first tiles of the film.

Belladonna of Sadness (1973): an unsettling, luridly nightmarish Japanese animated art film

Posted on October 6, 2021October 6, 2021 by Diana Marin

Belladonna of Sadness (1973), dir. Eiichi Yamamoto, is an unsettling hallucinatory Japanese animated film made up of Expressionistic and Symbolist moving paintings, with a variety of artistic influences. The captivating story of Jeanne unfolds through a succession of stunningly ethereal and luridly nightmarish tableaux featuring symbolic yet disturbing depictions of rape, violence, suffering, decomposition, and witch trials. The visceral, expressionistic paintings of sexual violence convey the emotions behind the unsettling experience of rape with transfixing intensity. Matching the trope of the witch, Jeanne is a formerly pure, now sexually awakened, corrupted young woman who acquires magical powers through a pact with the devil. She uses her powers to heal the village people infected with the plague, then hosts surreal orgy rituals in the wilderness and challenges the oppressive forces of the patriarchal state. Threatened by her influence, the rulers try to make a pact with her “to find a path to lead the people to happiness” in exchange for the secret of her cure for the plague, but Jeanne is unsatisfied with their offers, demanding instead to rule the entire world – a desire which is severely punished. This haunting cinematic tale represents a metaphoric portrayal of women’s liberation and universal liberation. Besides the Jeanne d’Arc historical reference, there is also a historical connection with the women’s liberation movement in Japan from 1970.

Meshes of the Afternoon (1943): a spiralling lucid nightmare, Maya Deren, & A dialogue with the Unconscious

Posted on October 6, 2021October 7, 2021 by Diana Marin

Meshes of the Afternoon (1943) is a memorable, experimental, surreal short film directed and written by Maya Deren. Referred to as poetic psychodrama, the film was ahead of its time with its focus on depicting fragments of the unconscious mind, externalising disjointed mental processes, dreams, and potential drama through poetic cinematic re-enactments brought to life by uncanny doppelganger figures. The enigmatic protagonist, played by Deren herself, enters a dream world in which she finds herself returning to the same spots and actions in and around her house, chasing a strange mirror-faced figure in a nightmarish, entangling, spiralling narrative. Whilst she ritualistically goes through nearly identical motions, with some slight changes, within a domestic space that is imbued with dread and a sense of doom, unreality, and foreignness – we also witness glimpses of multiple versions of herself, watching herself. The camera shifts from subjective to objective angles as the self-representation of the protagonist alternates between the dichotomous concepts of the self and the “other”. The domestic space revolves around certain recurrent symbolic objects. The film conjures up the uncanniness of dissociation or, more specifically, depersonalisation; self-obsession, a woman’s dual inner/outer life and subjective experience of the world, all congruous with Deren’s interest in self-transformation, interior states, surpassing the confines of personality and self-construct, as well as the self-transcending rituals of Haitian Vodou. The dream story, culminating in death, symbolically alludes to the -sometimes strange and terrifying- initial, non-rational stage of the Jungian process of the “transcendent function” (the symbolic confrontation with the unconscious) leading to the separation of awareness from unconscious thought patterns and the liberating reconciliation between the two opposites: ego and the unconscious, which also has the effect of integrating neurotic dissociations.

Continuity is absent in the disjointed dream narrative of the film. The woman goes up the stairs inside the house and unpredictably emerges from the window in a haunting shot, wrapped in and caressed by soft, semi-transparent curtains. After catching her distorted reflection in the polished knife, the camera follows her fluid bending movements as she is crawling on the staircase, whilst being strangely blown away by the wind in various directions within a claustrophobic space, levitating, trying to hang onto things, and eventually hanging in a crucified position against the wall. With her bat-like presence casting a larger-than-life shadow behind her, she gazes at her sleeping body on the couch through a point-of-view shot from the ceiling. This moment vividly evokes the concept of an out-of-body experience. She then watches a previous version of herself through the window, following the flower-holding, black cloaked figure outside. Unable to catch up, she enters the house, and the subjective camera movement switches to this version of her, whilst she catches a glimpse of the funereally dark, cloaked apparition walking up the stairs.

The elusive mirror-faced character is compelling and symbolically evocative. Nun, Grim Reaper, or mourner? The hooded black cloak and the ritual of bringing a flower to someone’s bed are immediately reminiscent of death, of mourning, and associations between bed/tomb and sleep/death. As the face of the obscure ghost-like manifestation is actually a mirror showing the reflection of the watcher, the scenario conjures up the idea of mourning one’s own death. After leaving the flower on the bed, the character disappears and the image of the woman also disappears and re-materialises several times, back and forth on the staircase. She then heads towards her own sleeping body whilst holding a knife, proceeding to try to stab herself before she awakens and sees a man holding a flower in front of her.

The phantom steps of the hooded dream character are traced and re-traced by the man and the woman in what appears to be reality but turns out to be a dream within a dream. The man carries the flower upstairs, leaving it on the bed, a gesture that echoes the dream act but is seen in a different context- of intimacy rather than a religious or funereal act. The flower, a symbol of femininity, is therefore connected with death and sexuality, respectively. After a shot of the reflection of the man in the mirror next to the bed, we watch her lying down through the male gaze. The camera switches to the predatory look on his face, and, as he is about to touch her, she grabs the knife and tries to stab his face. At this point, the knife breaks a mirror instead, and the face of the man disintegrates into shards (another connection between the man and the dream figure), revealing an image -perhaps a memory- of waves and the beach. The man comes inside the house again to find the dead body of the woman on the couch- she committed suicide by cutting herself with a mirror.

Deren poetically described the moment of the intertwining worlds as “a crack letting the light of another world gleam through.” [Deren, “A Letter”, in Essential Deren]

The uncanny dimension of the film lies in the transformation of the familiar environment into something mystifying, the dream-reality ambiguity, the repetition compulsion, the doubling (tripling and quadrupling), the distortions in spatial and temporal awareness, as well as the repetitive use of familiar images such as household objects that seemingly gain unknown symbolic connotations, whilst functioning as mnemonic devices. The juxtaposition of objects also contributes to the sense of dread and paranoia- the off-the-hook phone, the silent record player, the flower left behind by the enigmatic figure, the knife, the falling key. We can associate the off-the-hook phone with loss of communication, the knife -phallic form, therefore masculinity, besides the surface level connection with danger and death, the flower, as mentioned, having a contrasting effect-femininity, but also, death in this context; the key represents confinement, repression, and feeling entrapped, but also the possibility to escape. When the woman pulls out the key from her mouth, perhaps she had “the key” to find the way out all along, and then, as the regurgitated key turns into a knife, there is a connection between escape and (psychic) suicide. The mirror stands for introspection, and the death by mirror cut might allegorically refer to the disintegration of the identity construct, linked to liberation. When a version of the woman picks up the knife, she is re-claiming her agency, wielding phallic power.

It is worth mentioning that the director strongly opposed and discouraged psychoanalytic interpretations of her film and of the symbolic significance of the objects the film revolves around, instead encouraging the viewer to only interpret them in the context of the film narrative as a whole to avoid going beyond conscious intent in art. This brings me back to an inner debate on the topic of film analysis, its limitations and the question whether there is such a thing as going “too deep” into conscious and unconscious meaning behind film. The “risk” of going too deep is ingrained in the nature of the work of any film scholar or critic, especially when it comes to cine-psychoanalysis. However, when it comes to surreal films in particular, the intentions are blurred and open to interpretation, and clearly Deren’s art is lyrical in its symbolic nature, created by association of poetic images, and influenced by her interest in psychology. Before turning to cinematography, Maya Deren expressed herself through poetry, but she found it too limiting to convey the images in her mind through words.

To respect the wishes of the creator, let’s also look at her own statements related to the film, as well as her general preoccupations and beliefs, which are transparently relevant to the film.
“This film is concerned with the interior experiences of an individual. It does not record an event which could be witnessed by other persons. Rather, it reproduces the way in which the subconscious of an individual will develop, interpret and elaborate an apparently simple and casual incident into a critical emotional experience.” —Maya Deren on Meshes of the Afternoon, from DVD release Maya Deren: Experimental Films 1943–58.

The multiplying of the character is connected to dissociation, alienation, emotional fragmentation, and potentially reintegration towards the end. The multiple incarnations of the woman evoke an internal schizoid narrative breathing life into alternative versions of herself- challenging her self-construct. Some of her personas are passively observing her more powerful, key-holding, knife-wielding persona. The suicide is symbolic, despite the fact that, in the final scene, it appears as if the layers of the dream world are peeled off and we have access to the real world. I believe the death symbolism is derived from Jungian psychology- i.e. the death and resurrection of consciousness. In light of this thought, the film can represent a visual representation of Jung’s Transcendent Function. What unfolds on screen is the process through which a person gains awareness of and confronts unconscious material driving their life in order to unite and re-channel the opposing energies of the ego and the unconscious into a third state of being, of wholeness. This would also have an integral effect that will merge the embodiments of the character’s dissociations. According to Jung, the process involves a challenging, unnerving unleashing of fantasies, dreams, and instincts. The sense of dread and panic evoked by the film matches this idea. The process is also associated with the notion of ego death in Eastern philosophies.

To further delve into Deren’s psyche and establish other links, let’s remember that she was fascinated by the rituals of Haitian Vodou and religious possession. She later participated in Vodou ceremonies and documented the rituals. Together with her love of dance (and later, her experience with recreational drugs) her immersion in and fascination with rituals were also a result of seeking to drift away from self-centredness, to go beyond self-construct and personality, and merge with something greater. This is again related to the Buddhist concept of ego death – a transcendent, life-turning mental state with self-revelatory consequences. We know that Deren has a preoccupation with the transformation of the self and reaching higher spiritual states of awareness. In this excerpt from An Anagram of Ideas on Art, Form, and Film (1946), she makes insightful comments about ritual:

“The ritualistic form treats the human being not as the source of the dramatic action, but as a somewhat depersonalised element in a dramatic whole. The intent of such depersonalisation is not the destruction of the individual; on the contrary, it enlarges him beyond the personal dimension and frees him from the specialisations and confines of personality. He becomes part of a dynamic whole which, like all such creative relationships, in turn, endow its parts with a measure of its larger meaning.”

I am glad she mentions depersonalisation and associates it with a form of spiritual awakening, as this coincides with my beliefs on depersonalisation and derealisation. The two often go hand in hand. Both experiences (note I’m not referring to them as ‘disorders’) involve a feeling of detachment – from one’s thoughts and from reality, as well as an awareness of this detachment (which distinguishes it from psychosis: there are no delusions or psychotic elements involved). Derealisation involves experiencing the world as if you are living in a dream or a film, and depersonalisation is the feeling of unreality of the self, which has been introduced as a psychiatric disorder of the dissociative type in 1930 and has been updated and re-interpreted several times in various psychiatric diagnosis manuals. Other common features mentioned in the DSM-IV are an uncanny distortion in visual and temporal perception, a feeling that other people, places, or events appear unfamiliar, unreal, or mechanical and lacking emotional depth. An individual experiencing this might feel like an outside observer of his or her own mental processes. All of this also applies to Meshes of the Afternoon where the protagonist is in a perpetual, adrift state of trance as she navigates the dream web and observes herself from an external perspective, whilst familiar objects appear foreign, strange, or ‘tainted’.

Here is an excerpt from Feeling Unreal, one of the few books tackling the elusive topic of DPD- written by Daphne Simeon, MD and Jeffrey Abugel. The description matches the insight and feeling revealed by Deren regarding the state of depersonalisation in ritual:

“No longer grounded by familiar sensations or surroundings, they feel as if they’re losing their grip on reality. But unlike people with psychotic conditions like schizophrenia, they are not going insane at all. They are, if anything, suddenly overly aware of reality and existence and of the ways in which their own experience is a distortion of a ‘normal’ sense of a real self. Depersonalisation, in fact, resembles a sort of altered ‘awareness’ or ‘awakening’ that in some cultures is thought to be a level of spiritual growth.”

It is worth watching both existing versions of the film: Your viewing experience might change depending on whether you watch the early silent version or the 1959 version accompanied by the official sombre, atmospheric soundtrack created by ‎Teiji Ito, Maya’s second husband. You may also realise that the dreamlike atmosphere and narrative of Meshes was a source of inspiration for David Lynch’s Lost Highway (1997) and Mulholland Drive (2001).

Interview with Analogue Fine Art Photographer and Storyteller Brittany Markert

Posted on May 24, 2020August 19, 2023 by Diana Marin

Brittany Markert’s daring introspective artwork resurrects the intimate, haptic process of analogue photography to create expressive, conceptual portraits encapsulating the spirit undergoing metamorphoses in photographic form, whilst at the same time freeing it and exorcising inner demons through cathartic expression. Rooted in Jungian psychoanalytic concepts, her visual narrative explores the repression of fears, repulsion and desires, the figure of the double, the polarities of the psyche, whilst everything is shown through a complex female gaze. Brittany’s art is of an unsettling yet alluring nature, as her visceral depictions of intense states of mind have the power of both enticing and terrifying the viewer. Her project, “In rooms” is a symbolic mnemonic device, a place carrying echoes of her psychological journey, a way of fulfilling the process of shadow work, and ultimately, a mirror in which each viewer sees whatever resonates with them the most.

DM: Your captivating visual diary is constructed from conceptual portraits and self-portraits, exploring sexuality, identity, mortality, and emotional states. Would you like to walk us through your emotional or psychological journey and the intimate meaning of the symbolism so evocatively and artistically portrayed in your photographs?

BM: In the back of my books are the words “For all the words I could never write, the camera became my pen”. Each year that passes by deeper layers of the unconscious are unraveled and frozen in a glass display for all to dissect, question and process. To walk through my emotional and psychological journey with my photographs is to view my books, Volume I, II and beyond. I have laid out my work over four years chronologically, in the spirit of a personal diary. It’s up to each viewer to find meaning, to find their own psychological journey between these pages.

DM: Can you reveal the steps you take on the path to artistic completion, from concept to the final versions of your creations?

BM: Ideas come when I least expect it and begin as notes or poor sketches in my journal. Sometimes it takes years or just a few days for me to attempt bringing it to life through my camera. Typically from there I wait at least a month to develop the film. I find this important so I am emotionally detached and can view the work with fresh eyes. It’s easy to like something because it’s new, but will it stand the test of time? Receiving the processed film and contact sheets is another step. Sometimes it’s quick and I see something profound, I print it and scan the final print into my archive for my books or website. Most often it’s slow, it can take 6 months to a year or longer to finally print an image. After printing in the darkroom, it takes a day to dry the paper, a day to hot press and more to press flat. My process is incredibly slow, a good year is getting 5-15 different great images.

DM: The doubling and the multiple exposure effects frequently appear in your visual narrative. In one of your photographs, this aspect embodies a nightmarish trait, and appears to evoke an emotional metamorphosis, an embodiment of anguish. The elusive double seems to be linked with visceral agony and suicide in several instances. We also see multiple versions of the same woman, watching herself, whilst another photographic setting is reminiscent of Victorian spirit photography. What were your thoughts behind the dissociative nature of your stories and would you link it to a state of psychological disintegration?

BM: To recognize the polarities within ourselves and not accept either as the truth is to be free. This Jungian concept, the tension of the opposites, appears in my double exposures, at first unintentionally, and now with more awareness. Psychologically, Jung considers this the divine drama, we are always at battle with two distinct oppositions. Becoming aware of these polarities is the first step in the path to healing and enlightenment. My piece ‘Ode to Depression’ , a double exposed print of a woman asleep while another version of herself stands upright with a noose, is a familiar polarity capturing a part of my own and society’s battle with depression and mental health. Recognizing the innocent bystander asleep in my mind while the other begs to leave this world has saved my life. I’ve never been interested in documenting the reality of the outside world, I’m taking a microscope to the inside of the mind, the collective unconscious. The ghost like world of double and triple exposures mirrors this experience.

DM: Death and sexuality appear to be the dominant themes in your visual diary. There is a beautiful mix between fine art photography and visual erotica elements in your work, and in some ways, sexuality seems to be symbolically linked to death. The sexual activities seem “unconventional” and depicted through power plays. Would you like to elaborate on the themes of sexuality and power, as well as the link with death?

BM: Both sex and death are an intense physical release from life, a build up and movement of energy and the body. I don’t like to say what my work is or isn’t because ultimately it’s up to the viewer to decide, but I don’t see my work as sexual or physical per se, it’s more about the internal dialogue and tension within the mind.

DM: Has your photographic diary enhanced the intimacy and connection you already shared with the other models represented?

BM: To be seen deeply, and loved for the spirit you possess on the inside is a beautiful rare connection. The subjects in my work are typically lovers, close friends or kindred spirits. Sometimes this is the result of working together, or in most of the cases the work is a result of our close relationship. There is something incredibly intense and cathartic about creating the work In Rooms. Speaking from my recent 16mm endeavors, the subjects I have worked with have a type of familial connection. The exchange of creating the work this intentionally and intensely somehow bonded us by spirit, or at least me to them, but as close as this connection can be there is an equal and opposing force that also happens when I create my work. Some people are terrified of being seen deeply, so raw and vulnerably. I have experienced both the euphoria of life long relationships that feel like chosen family and the extreme sadness of connections that end abruptly because of the process of my work.

DM: You mentioned Anaïs Nin, iconic writer of erotica, as a source of inspiration on your website. What do you like the most about her work?

BM: The mention of Anais Nin in my artist statement refers to her personal diaries. She published Volumes of her life in chronological work and in the same manner I am publishing surreal diaries, in numbered volumes, in chronological order. There was a period, from 2012-2014 in which her writing became a mirror to my emotions and fed into my deep desires. The palpable lust and madness I felt reading her work revealed itself into my photography work, as have many other artists and writers over the years.

DM: What words would you use to best capture the emotions at the core of In Rooms? Are these emotions significant,-or dominant, in your life and inner world and are they temporary and cathartically released / alleviated once you express them through art?

BM: At its core, In Rooms is a realm that exists in the dark matter of our unconscious. The emotions are heavy, dense, often linked to sadness, pain, internal anguish, torment, unrequited desire and love. There are equal and opposing forces of repulsion and desire, for as much as one is seduced into the image, there is something unsettling pushing you back out. Although I live in a colorful house full of beauty and I see beauty everywhere around me, I’ve never been interested in making art about shallow or ephemeral feelings. The spirit of In Rooms is much like the gasp of air one takes before they plunge into the dark depths of waters unknown. It’s not that these feelings dominate my life, surely at times they do, but they are the ones that need to be released cathartically In Rooms.

DM: Your photographic stories unfold as intimate moments depicting human beings who beautifully connect with their vulnerabilities. In what ways did you tap into your vulnerability and the vulnerabilities of your subjects in order to fulfil your creative vision?

BM: The mind and the psychological landscapes that determine behaviors, reactions and emotions drive much of my curiosity. When I am in front of the camera, I show up with complete awareness and intention to the moment and I can only create meaningful work with others that I understand as deeply or that understand the decisive moment of creating as deeply. This takes time and what I call ‘perfect alignment’. A lot of the work involving mental health is created with close friends in which a part of our connection is to speak candidly about our mental health and suicidal ideation. The work I create about eroticism is with friends that speak candidly about their own dreams, fantasies and aspirations. I can not create work that doesn’t exist. If I attempt to force ideas or concepts onto people that don’t connect than it doesn’t work, the results will feel fake. There is fake art and photography everywhere, it’s exhausting as a highly sensitive person. I wanted to create a space for people to run to when they need to feel things vulnerably, when they wanted to be seen for who they are, not for what people think they are on the outside.

DM: At the same time, although in your work, the subjects’ nude bodies are on display- an act which is often seen as a way of relinquishing all inhibitions and fully ‘revealing’ your raw self, they are still sort of wrapped in or protected by an aura of mystery, by the unknown and so many things that are left unrevealed. Photography generally both reveals and conceals. Your photographs, however, seem to reveal a lot more whilst also concealing. The nudity is shown in artistic context, and the context is quite dreamlike, rooted in the unconscious mind. In contemporary society, it seems that posing naked is far from being the most daring form of uninhibited behaviour; revealing your true self emotionally and psychologically, unapologetically, and stripping off the layers of social disguise and conditioning is much rarer these days. As someone who is open to both ways of self-expression, is it challenging to reveal your self, to face your unconscious, to explore the darker impulses and desires of humanity, and to live a life of authenticity? Have you faced any unwarranted criticism for this?

BM: To enter the unconscious blindly, without information, is dangerous. One needs the protection of the ego and information to start the process of shadow work, of shining a light on personal and societal demons. Many of my mentors died by suicide. I went in blindly and spent years dictated by my suicidal ideation, by week long spells of crying, not washing my hair. I killed myself over and over again in my work, but that meant that I was still here in real life. I don’t wish anyone else this torment or pain, but my photographs and the process of making them saved my life. After this time I spent a lot of time researching jungian principles, psychotherapy treatments, memoirs by others with mental health disorders. This gave me protection and the ability to understand my work and actions on a deeper level. In becoming self aware I am over the hill of being blind to my unconscious and fear. The pull of suicidal ideation no longer wanes on me. It’s a miracle.

I’m lucky to not receive unwarranted criticism of my work, the people that don’t see the light in my work stay away and it seems hold their tongues. I would say, however, that I’m misunderstood frequently and judged, but this is a part of projection and entering a realm of shadows. My work becomes a mirror to many others’ suffering, pain and vulnerability and it’s unfortunate to be seen as the face in the mirror instead of their own.

When you’re coming into life and adulthood in your early twenties there is a thrill of being naked. This act of rebellion is less interesting now, but I am still pulled by the power and beauty of the human form. The most daring progressive thing you can do is to become self aware, create vulnerably and follow a path of enlightenment. Being naked is easy, it’s pleasing, but screaming vulnerably into the void while your soul and flesh drip blood of society’s torments is the challenging poetry I choose to work at every day.

DM: Roland Barthes said “The photograph represents that subtle moment when, to tell the truth, I am neither subject nor object but a subject who feels he is becoming an object: I then experience a micro-version of death: I am truly becoming a spectre” (from Camera Lucida). When you are photographed, you get to see yourself as “other”, as something external, and you recognise yourself in and identify with this likeness, this photographic imitation- a specific, fragmented image in time, which is less than you. On the other hand, through self-portraits the lines between self and other, between subject and object, become blurred, as you become both. This artistic reconstruction of the self can induce a re-connection with and sense of control over your image, whereas in other contexts, seeing yourself as “other” or being externally objectified could potentially have the effect of destabilisation or alienation. Do you feel that your self-portraits have any effect on your self-image and identity, and do you ever internalise this way of seeing yourself – i.e. objectifying yourself – in your life?

BM: The camera has a way of revealing that which I cannot see clearly in real life, sometimes it slaps me in the face with its revelations. It is quite dull when I look in the mirror, but the world through my camera, In Rooms, has changed the way I know myself and others forever. At first, when I blindly dove into my unconscious and came out as distinct archetypes they had a way of seeping into my real life, of confusing my actions and relationships, at times even inducing a state of psychosis or depression. It can be immensely difficult to stay strong and centered when I confront my work, which is why I create so rarely. Of course the characters and the body are me, and reveal parts of my mind, but I am not the characters. This took a lot of work and healing to safely navigate how to create my work but not let the results and image of myself be my own detriment or fate. Sometimes I feel I am boxed in by In Rooms, that my image, my body or energy is supposed to align with the work but lately I’m learning to walk away from this, to exist outside and be at peace knowing the work is just a part of me, a truth but not the truth.

DM: You have modelled for other photographers before. From a model’s perspective, are self-portraits a more freeing and rewarding experience than portraits taken by others, since you are in charge of the ways in which you present and represent yourself and your individuality? Photographing yourself nude, in particular, does it come with a sense of liberation and does it make you get in touch with your sexuality more?

BM: The act of creating out of love is freeing, I find this to be true whether I am a model or the photographer. It is rare that everyone involved on a creative set is perfectly aligned, every one eager to breath life into a piece of art. I cherish these times even if I am just an assistant on set. Modeling for others is ultimately limiting, the roles I was cast as were repetitive and not challenging. Ultimately my journey with self portraiture has been more rewarding, a path of discovery, catharsis, and creativity. I have built a life for myself with my work and this would never happen with modeling.

To be comfortable in one’s skin is liberating, to see and feel nudity as being human, not being sexual, is also liberating. There is so much taboo growing up demonizing the body and sexuality. For years of my early adulthood my body was also at the liberty of other artists, mostly the male gaze and it was empowering to see myself in a way that was my own, to take back my own story. To be an artist and create is to feel everything deeply, this includes sexuality. To present oneself as both the creator and the object of desire is to also see how others desire you, it opens up a portal of sexual advances, flirtation, relationships, etc. For awhile I was free to discover, more so than ever before because of my art, but I have grown less interested in being nude for the sake of being nude or as an act of rebellion. When nudity does appear it is a sign of comfort, of curiosity, of beauty, of being human.

DM: Your photographic style is reminiscent of Francesca Woodman’s intimate self-portraits due to the nudity depicted in black and white analogue portraits, the visual exploration of the relationship between body and space, matters of identity, and the nude female body appearing like a ghostly, elusive presence in confined spaces. The more provocative aspect summons up Nobuyoshi Araki’s depictions, interpreted through the female gaze and given a surrealist turn, and the atmosphere and aesthetic also carry echoes of Repulsion (1965). Do any of these references resonate with you in some way, or what are some sources of inspiration for your project besides Anaïs Nin?

BM: It’s mentioned in my artist bio that my work is ‘from the school of Francesca Woodman & Duane Michals. Woodman’s work became a mirror to my own feelings and understanding of the world, her work opened a door for me to believe it was possible to write my own story. I began my work at an age she never reached, in many ways I consider my project a way to keep her journey alive. There are many artists and people I owe considerably thanks to: Diane Arbus, Vivian Maier, Claude Cahun, Joel Peter Witkin, Hans Bellmer, Maya Deren, Carl Jung, Francis Bacon, Lauren Simonutti, David Lynch, Stanley Kubrick, Catherine Robbe Grillet, The Yellow Wallpaper by Charlotte Perkins Gilman, Sarah Kane, to name a few. I can’t say Araki or Repulsion had any influence or effect on my work, but I am trying to represent the female experience on genres of work that are typically accredited to men. It is frustrating that the ‘female gaze’ in photography is often delicate, sad, vulnerably with muted colors and pink. I don’t recognize myself through this lens, In Rooms is bold, intense, heavy. The gender in many cases is androgynous. In Rooms presents a gaze I couldn’t find anywhere else when I was looking for comfort, for friendships, for a place to call home in the real world, so I created my own.

DM: Talk to us about your fondness for analogue photography, whether you ever tried shooting digital, and why the latter doesn’t appeal to you as much.

BM: Lately, especially with the younger generations pull towards Tik Tok, phone apps and lack of education of the darkroom, I feel the world of analogue slipping away like sand between my fingers. It’s disheartening that the film aesthetic is more easily achieved with a few clicks of a button on a phone, but I believe so passionately in the tradition, in keeping the craft alive and physically involving my entire being in the process of creation. To touch a silver gelatin print and feel the energy of the process is something I have yet to see achieved with any digital image or print. There is a lack of connection, a lack of tenderness, between a human and a digital device. Analogue serves as a medium of the human soul, of humanity. It does not hinder the connection, but enhances it with each step, from physically building the set, cranking the film and watching the image come to life while one’s finger tips hold it wet in the developer. The entire process is profound, challenging, infuriating, and absolutely euphoric. I’d say it’s love, it is a gift, and I have zero desire to put anything, such as a digital device, that may hinder my ability to connect to humanity or communicate the inner world I feel so palpably.

DM: A photograph can be a mnemonic device and an extension of identity, but it can also have the effect of erasing the past and replacing it with an image or making your memory revolve around a particular moment or representation. There is an element of absence in any photograph: what comes before the shot, what comes after, the thoughts of the subjects, identities, and perhaps the emotions that bind people together are potentially “erased” or disguised. Your photographic project, especially since it partly features people you love, can also constitute a recording of the past. The way you represent it is symbolic, stylised, at times surreal, with an oneiric quality. To what extent do you feel your visual diary has protected memories and to what extent has it disguised or distorted your memory or your autobiographic narrative?

BM: To the extent that my work is autobiographical, it is my hope that the work is equally documenting a collective psychological experience so that when people view my work, they feel and experience their own story. I never see my photographs for what they are, as you mentioned, I see the time in my life they were created, I feel my emotional journey leading up to that point, I see the people in my life that time. The work becomes a mirror to our current times and I forgot how I created it in the first place.
In Rooms is a delicately laced web of my memories, a graveyard of love, of torment, of deep healing. I visit it to feel at peace, to thank it for guiding me to a more honest place. It protects me from the boredom and pain of reality, and presents the essence of life that is constantly changing. In Rooms is a riddle that even I can never figure out and I can only hope it continues to inspire and heal myself and others.

To support Brittany’s work and view behind the scenes, darkroom and creative processes subscribe to
patreon.com/inrooms and gain access to her private instagram account and print discounts
To purchase prints, books, postcards or rent her films visit www.InRoomsGallery.com
To view galleries of Brittany’s work visit www.In-Rooms.com

Instagram: in_rooms

Interview with Russian fine art photographer and multimedia artist Natalia Drepina: tenebrous emotional portraits

Posted on April 6, 2020July 3, 2023 by Diana Marin

The fine art photography of Natalia Drepina explores human frailty, fears, and melancholy, often in cold, quiet dreamscapes with a tinge of ominousness. Her conceptual realm is reminiscent of dark fairytales, conveyed through a soft, gloomy, painterly aesthetic. Darkness, a sense of sorrow, and lyricism are also the distinguishing marks of her multimedia art pieces—showcasing a mixture of poetry, voice-over, videos, as well as haunting sounds and instrumentals. Whilst her projects are deeply intimate—metaphors for her soul, portraying aspects of the human condition, the poetic message conveyed is disguised, symbolic, just as dream imagery. We had the chance to find out the thoughts behind the art, as well as getting to know Natalia beyond her artistic persona, as she was open to revealing more about her lifestyle and her views on inspiration and mortality.

DM: Where does your fascination with melancholy, sorrow, and the darker aspects of the mind spring from? Is melancholy a dominant emotion in your real life as well as in your artistic world?

ND: I’m truly a melancholy person. My sadness, which has been living in me for many years, has become my friend. I learned to see a special beauty in these emotions and draw inspiration.

DM: What is Natalia like in everyday life otherwise and how do you think your loved ones or people who know you best would describe you? Would they associate you with the same feelings you evoke in your projects or are these feelings purged through your art?

ND: People often tell me that I’m weird. Perhaps this word best describes me. I would also call myself inspired and pensive, because I’m always between two worlds – imagination and reality.
I’m rather unsociable, I prefer solitude and silence, rather than meeting and talking with people. But sometimes I also like talking with animals, birds, insects and plants. Nature is a place where I feel happy and calm. People scare me a little.
Of course, in everyday life I’m not always sad, I’m familiar with the spectrum of human emotions, but nevertheless, even in moments of happiness, I feel a strange longing, as if beauty and happiness also hurt in their own way.
I believe that my soul speaks the language of poetry, because true poetry combines pain and beauty, giving rise to a special feeling, a special vision of the world.

DM: The aesthetic of your photographs is characterised by a sombre and cold colour palette. It seems that you have a special connection to the cold seasons; and you also have a great grasp over the “winter of the soul”. There is a quote by Andrew Wyeth saying “I prefer winter and fall, when you can feel the bone structure in the landscape—the loneliness of it-the dead feeling of winter. Something waits beneath it—the whole story doesn’t show.” This epitomises the enigmatic mood and alluring aesthetic of your photographs as well. Do you feel more inspired during the cold seasons since they are often associated with the emotions underlying your work and do you have a special bond to your birth month?

ND: Yes, I’m a child of November, a child of Autumn. Fall is my favorite season, at this time all my feelings are aggravated, my dreams become more bizarre, I create a lot of photographs, music, poetry, needlework. Also I keep a diary every fall – I call it “The diary of wilting”. Every day I write my thoughts and add some leaves and plants filled with autumn colors and a foreboding of death. Autumn nature fully reflects the landscapes of my soul.
As for winter, it depresses me. I don’t like this white cold world. And I can’t sleep – insomnia visits me. However, most of my music is composed on winter nights.

DM: Do you think your photography is influenced by your native Russian roots and do you feel any emotional connection to your land?

ND: Perhaps the only connection with the Russian mentality that I feel is “Russian toska” – it’s ache of soul, longing with nothing to long for. This feeling is reflected in my works.
I’d call myself a resident of the universe. For me, the homeland is not a city or country, it’s a planet, its forests, fields, rivers, sky. I really love the nature that surrounds me, but I know that I’d also love nature in other parts of the world.

DM: Do the characters in your photographs embody parts of your identity, or are they vivid aspects of your imagination, inspired by the world around you or fiction? How do you breathe life into them?

ND: My characters are woven from fragments of my personality, fiction and dreams. They seem to live in parallel reality and sometimes come to visit me in a dream or wake up in the subconscious.

DM: Some of your projects are eclectic: you create music, poetry, and video art, interweaving these creative threads to give birth to beautiful and evocative atmospheric pieces. Describe your creative process as a multimedia artist.

ND: It is always very difficult for me to describe this process. Because all this happens mostly spontaneously, in a fit of inspiration. I don’t have any clear structure, plan. Sometimes I feel the need to supplement my visual creativity with music, poetry and I just do it.

DM: Do you make a living entirely out of your art or do you have any other side occupations?

ND: Art is my only source of income.

DM: Some of your visual stories—both photographs and videos—unfold like dream fragments, often of an unsettling nature. Your art gives the impression of resurrecting elements from the unconscious mind—repressed fantasies, desires, and imagery. Is the visual symbolism borrowed from your own dreams, or nightmares?

ND: Yes, I write in my diary all interesting dreams and nightmares, and then use this material for my art. Dreams really inspire me to work.

DM: Do you believe in the concept of Soul as something separate from the body, and in the immortality of the soul? Some of your photographs have a macabre aspect, do thoughts of death scare and sadden you or do you embrace mortality?

ND: I’m not sure what I believe. It seems to me that the soul exists, but I don’t believe in immortality. It seems to me that death is a black void that will envelop us. It is like a dead dream, without images and visions, when you simply plunge into nothing.
Death does not scare me. Especially my death. I have long accepted and realised the fact of my mortality, and I’m fine with that. I would not want to live forever, to be honest. But the pain of losing close to me creatures—people or animals—scares me.

DM: Your Schizophrenia, your musical project, is such a moody, hypnotising piece of art. On the one hand, as we don’t have an understanding of Russian, we think we would like to hear an English version; on the other hand, Russian is such a beautiful-sounding language, it seems it contributes to the lyricism and the compelling, atmospheric nature of the project. Have you ever thought of creating English versions of your musical poems?

ND: The Russian language allows me to express everything that I feel, because of it I use it more often in my project. For my listeners, I also add translations (especially on Instagram) so that they can understand what this song or dark tale is about.
I also have poems and songs in English. For example:
Inner Demon
Late lamented
Fall asleep
We are dying with falling leaves
The lyrical fatigue

And in the near future I plan to release a book with translations of my poems and dark tales.

DM: What made you decide to go for the title, “Your Schizophrenia”?
ND: Partly it is connected with the person (schizophrenic) I knew and who influenced me in a certain period of my life.
Schizophrenia also includes hearing voices, delusions, social withdrawal. Your Schizophrenia is a character living in my subconscious, as if I transmit her thoughts, whispers, tunes, fears and sorrows.

DM: Do you believe an artist has to face the darker side of life and of the mind, being guided by chaos, darkness, and/or sorrow, in order to create valuable art, or can worthwhile art be generated by a peaceful mind, or in peaceful moments infused with happiness too?

ND: I think that art can be born by darkness and chaos, but also in peaceful moments. I think that each of the emotions can be used as inspiration for poems, paintings, photographs, music. Creativity is multifaceted. What is more important here is what inspires You, makes You feel. It all depends on preferences as well. In my soul, dark art and painful beauty find a greater response. It is like that strange feeling before the storm, when the breath stops and the heart beats so loudly…