Saturday, July 29, 2006

The Devil Wears Prada




We here at En Vague have always had a not-so-guilty bent for movies about the fashion industry (eg: Blow-Up, Zoolander, although not [blah] Prêt-à-Porter); not solely for its extra-picturesque potential (i.e.: über-photogenic figures in ultra-photogenic landscapes), nor for the simple pleasures of sighting en vogue celebrities-as-themselves (Valentino Garavani: the shiniest man on Earth), but also, and more formally, for the very ways in which the fashion-movie genre parenthetically conflates two culture industries.

So comes the strange world of fashion as instrumentalized by mainstream Hollywood, and a process of cultural reification that diverts the esoteric economy of the avant-garde as a capital abstraction used in the production of the popular imaginary — the effect of one industry augmenting its place in the common culture by denying another strange industry its very strangeness. Adorno couture!

In this way The Devil Wears Prada is pure laine standard, although broadened by its also-ran status as a make-over film (or rather, a tautological literalizing of the make-over genre through a field that represents the very means of making-over). None-and-nevertheless, the central tropes of the fashion-movie remain mostly unchallenged, unchanged, and the same, all the while maintaining an expository flash of inspiration that forever reappears with the intermittent scenes involving a gaggle of photographers illuminating their subjects with blinding lights and strobes. An overt-rhetorical spectacle that, in effect, doubles the industrial terms of its production, and makes visibly real the strange logic of strange subjects captured by the light of photographers who are collectively lit by the cinematic apparatus. Or so it goes: a spectacle operating within a spectacle; glamour times glamour; high fashion via mainstream Hollywood; and the vanguard made common.

Sunday, July 16, 2006

Thousand Dollar Idea

Prince as Bond villain.

Monday, July 10, 2006

The Fast and The Furious: Tokyo Drift




Situationism leading to a story?

1. Although I own a car, I hate driving.
2. Although I hate driving, I love car-chase movies.
3. Because I hate driving, I walked to see a car-chase movie.
4. Because I walked home from a car-chase movie...

... I got to thinking: shouldn't it be Tokyo Dérive? In 1996, Kristin Ross wrote Fast Cars, Clean Bodies (MIT Press), a scopic-academic-intricate study of the automobile and its accelerating effects on the modernization of post-war French social, capital and cultural life. And not-so-unlike the idle physics of the flaneur (ie: Baudelaire's magic-dynamic wandering, Freud's clinamen, Benjamin's modern tourism, Debord's detournement), The Fast and The Furious: Tokyo Drift, while vernacularizing a fancy street-racing term for what amounts to a controlled skid, also offers up an unpredictable swerve of attention towards not just the psychogeography of Tokyo (as vertically oriented, with cars sidewinding up spiral parkades and down pastoral hills); nor even the too-easy simultaneity of Japan's own modernity with the auto industry; but rather on how the proportions of french theory goes: a) global; and b) commercial.

Thus, from 18th Century Paris to 21st Century Japan, and a meandering line of thought that, by definition of the dérive, comprises the oblique trajectory of "another path". And it is the allotrion of "another path" that declinates the discourse of the flaneur towards the unpredictable vista of international speed-racing. What started with Baudelaire, the inspiration of the city and "the great medley of their interrelations" ambles slowly/progressively/furtively towards TFATF:TD's Hollywood automated view of the city-as-spectacle. In other words, a walk becomes a drive; all the while proving Debord's adage that popular culture will eventually/inevitably/always repurpose theoretical material as latent forms of capital.