Valie Export

“This film deals with exploring one´s surroundings by means of the body, and the exploration of the surrounding body. Not only is something shown in this film, showing itself is shown, not only is something portrayed, portrayal itself is portrayed. A sense of space is created in a way possible only with film: seeing oneself from the front and back simultaneously, from above and below, and from outside in the center of the space. The film combines opposite parts of the space, which form the body´s imperceptible time-space continuum. Space is carried along, just like the camera.” – VALIE EXPORT

From the starting point of her admiration for the pioneering Ukrainian filmmaker Kira Muratova (1934-2018), the director poses a question: is cinema made by women really tougher, more violent? Seeking answers, she talks to great contemporary filmmakers like Catherine Breillat, Virginie Despentes, Alice Diop, Céline Sciamma, Ana Lily Amirpour, and Monika Treut, among others. It becomes obvious that the cinema screen is a space for the projection of real social problems and power relations.

With sometimes painful directness, Valie Export conducts a psychological investigation of the body in this film performance, externalizes an internal state. In front of a police photo showing two children who were sexually abused by their parents, she tortuously cuts into her cuticles until blood drips into a bowl of milk on her lap. On top of the symbolic plane of blood and milk, the physical effect on the viewer of her destructive act of self-mutilation is extreme.

Documentary and pseudo-documentary procedures were filmed simultaneously by two cameras from different viewpoints. The material was then divided into phases of movement. In the montage each phase was doubled. The techniques used in this process vary. Also the sound was doubled, again using different techniques. Two realities, differently perceived according to the conditions of this film, were edited into one synthetic reality, where everything is repeated. This doubling up destroys the postulate: identity of copy and image.

Jonas Mekas assembles 160 portraits, appearances, and fleeting sketches of underground and independent filmmakers captured between 1955 and 1996. Fast-paced and archival in spirit, the film celebrates the avant-garde as its own “nation of cinema,” a vital community existing outside the dominance of commercial film.

In her three-part series VALIE EXPORT takes a look at the themes of "staged space - staged time", "real movement - movable reality", and "structural film", a genre which no longer exists on public-service television. Using numerous examples from films prepared for the specific media, for example by Wojciek Bruszewski, Malcolm LeGrice, Sergey Eisenstein, Maya Deren, Kurt Kren, Yvonne Rainer, Anne Severson, Alfred Hitchcock, Linda Christanell, Gary Beydler and Marc Adrian, narrative and non-narrative forms of story-telling are examined and compared. Adrian appears in a live interview, and he attempts to explain the conditions of production, methods and Zeitgeist through his own work, including his first computer film, Random (1963). The advanced level of this film is also indicated by the high density of theoretical quotes from Christian Metz, Charles S. Peirce, Vsevolod I. Pudovkin and Ferdinand de Saussure.

This film is a kind of anthology about Vienna, from the invention of film to the present day. The aim is to break down the usual clichéd "image of Vienna" such as that found in the traditional "Vienna Film" by juxtaposing documentary footage, newly shot material and subjective sequences created by various artists. Individual, self-contained sections of the film gain new meaning within the context of historical material. Familiar sites appear estranged when edited together with historical scenes. Other scenes appear like a persiflage or satirical. The film does not incorporate any commentary whatsoever. It is a collage of diverse materials aimed at conveying a distanced image of Vienna to the viewer

Home movies shot on Super 8mm by W+B Hein over 10 years.

Katja Raganelli’s sole excursion into the realm of avant-garde cinema was this focus on Austrian experimental film axiom Valie Export. This portrayal of the filmmaker is quite special as it presents Export at a very particular moment in her career, during the shooting of a fiction feature, Menschenfrauen (1980), with which she was able to break into the avant-garde mainstream, shedding the skin of her path-breaking, often performance-based early works.

Baron Childerich III of Bartenbruch considers himself to be a descendant of the Merovingian dynasty and he has drawn up a chart of marriages and adoptions which show that he is his own father, grandfather, father-in-law, and son-in-law. He aims at achieving the "total family" based on one man. He persuades his french relative, Pippin, to help him. But the latter lets him down and breaks up the family... Among those who belong to the (surrounding) world of the Baron are Dr. Döblinger, a writer, who has formed a band of muggers and Professor Horn, a psychiatrist, who quiets his patients by leading them on nose rings and beating them up... Family satire with numerous personal and literary allusions based on the novel of the Austrian writer, Heimito von Doderer.

A work on the perception of space, where a video of a motionless figure in a room correlates four different camera positions with four different synthesized tones. We see the inert artist and how she calmly faces the cameras head-on. Six minute version.

A comprehensive documentation of new art movements from 1945 to the present day. Beginning with the "Internationale Situationniste," "Cobra," "Spur," and "Wiener Gruppe" groups in Europe, and moving on to the international Happening and Fluxus movements, including the Viennese Actionists, and from 1970 onward to international Body and Performance Art, which also encompassed media art—film and video—the documentary presents film and photographic material from these art movements.

Man & Woman & Animal shows a woman finding pleasure in herself, the whole film is a kind of assertion and affirmation of female sexuality and its independence from male values and pleasures... (Joana Kiernan)

The starting point for this film is an eighteenth-century musical dice game attributed to Wolfgang Amadeus Mozart. A sequence of short, precomposed musical options are randomly selected through rolling dice and following a table of rules; these sequences are then patched together to create a new composition. Here we see one possible result of this chance procedure.

The film is ‘shown’ in the dark. But the cinema has shrunk somewhat – only two hands fit inside it. To see (i.e. feel, touch) the film, the viewer (user) has to stretch his hands through the entrance to the cinema. Tap and Touch Cinema is an example of how re-interpretation can activate the public. Extract fom the documentary "Wiener Underground"

Space Seeing - Space Hearing uses sound and image editing, as well as split-screen effects, to create a performance from a motionless body. The work comprises six distinct sections that create a rhapsody of sound and image. The original full-length/linear film cut of the performance. Later edited into a different six minute work of the same name (released in 1980).

The subtitle of this merry performance is "An Action Text", indicating that the artist's introduction for the vaudeville number was an inflammatory impetus. Export provides precise instructions for the use of a wrapped box of chocolate-covered candy produced by the renowned Viennese company Hofbauer. However, she has not made an advertisement for them and their presentation, but instead, she extols the packqge and confection as a work of art. Severe degradation of the surviving tape further blurs our perceptions.

Performance by Valie Export.

She is the godmother of performance art. With her shocking public actions she created in the late 60s images that have burned into the general visual memory until today. The life and work of the Austrian artist Valie Export exemplify a development in art history in which women sought and found new ways and means of expression. Her work provides a feminist counterpart to the Viennese actionism of her time, which has influenced numerous artists of subsequent generations. The innovative diversity of her artistic approaches makes Valie Export an icon of 20th century art history.

“This film deals with exploring one´s surroundings by means of the body, and the exploration of the surrounding body. Not only is something shown in this film, showing itself is shown, not only is something portrayed, portrayal itself is portrayed. A sense of space is created in a way possible only with film: seeing oneself from the front and back simultaneously, from above and below, and from outside in the center of the space. The film combines opposite parts of the space, which form the body´s imperceptible time-space continuum. Space is carried along, just like the camera.” – VALIE EXPORT

"This video film shows indecency in its modern form. While peddling naked female flesh was considered indecent in the past, we can see by the examples of today´s star athletes that skin full of advertising sells better. The same applies to politicians, of course, though in a more subtle way. Advertising on skin as the new indecency! I consider this film to be a continuation of my previous work with the body as a vehicle for social codes. While in the past it was religion that dictated male and female behaviour, which was also expressed in their physical appearance, business has now assumed this role. Business dictates physical behaviour, physical pressure in its most direct form, and even sets standards for how our bodies are to be represented. Religion no longer prescribes morality, that is now done by the global power of business, with its products and codes. Morality has found a new patron." (Valie Export)

"This video film shows indecency in its modern form. While peddling naked female flesh was considered indecent in the past, we can see by the examples of today´s star athletes that skin full of advertising sells better. The same applies to politicians, of course, though in a more subtle way. Advertising on skin as the new indecency! I consider this film to be a continuation of my previous work with the body as a vehicle for social codes. While in the past it was religion that dictated male and female behaviour, which was also expressed in their physical appearance, business has now assumed this role. Business dictates physical behaviour, physical pressure in its most direct form, and even sets standards for how our bodies are to be represented. Religion no longer prescribes morality, that is now done by the global power of business, with its products and codes. Morality has found a new patron." (Valie Export)

Set in contemporary Vienna, the film involves a photographer, Anna, who discovers that extraterrestrial beings are colonizing the minds of her fellow citizens by raising the human aggression quotient. The outer world immediately becomes disjointed, yet the inner world does too, as Anna and her lover, Peter, try to hang onto their deteriorating relationship.

Set in contemporary Vienna, the film involves a photographer, Anna, who discovers that extraterrestrial beings are colonizing the minds of her fellow citizens by raising the human aggression quotient. The outer world immediately becomes disjointed, yet the inner world does too, as Anna and her lover, Peter, try to hang onto their deteriorating relationship.

Set in contemporary Vienna, the film involves a photographer, Anna, who discovers that extraterrestrial beings are colonizing the minds of her fellow citizens by raising the human aggression quotient. The outer world immediately becomes disjointed, yet the inner world does too, as Anna and her lover, Peter, try to hang onto their deteriorating relationship.

The body and specifically the "woman's body" is often used as a focus for questions of origin, subject-object relations, political resistance and sexuality. Valie Export's notion of "body language" poses an ironic relation to these questions that acknowledges "the end of the body" or at least the final break with the way in which we understand it to be a biological, existential, or metaphysical entity. Export has broken away from any notion of unity - either body, space, or time - into the fragmented world of doubling and difference that is caught in representation.

The body and specifically the "woman's body" is often used as a focus for questions of origin, subject-object relations, political resistance and sexuality. Valie Export's notion of "body language" poses an ironic relation to these questions that acknowledges "the end of the body" or at least the final break with the way in which we understand it to be a biological, existential, or metaphysical entity. Export has broken away from any notion of unity - either body, space, or time - into the fragmented world of doubling and difference that is caught in representation.

With sometimes painful directness, Valie Export conducts a psychological investigation of the body in this film performance, externalizes an internal state. In front of a police photo showing two children who were sexually abused by their parents, she tortuously cuts into her cuticles until blood drips into a bowl of milk on her lap. On top of the symbolic plane of blood and milk, the physical effect on the viewer of her destructive act of self-mutilation is extreme.

Menschenfrauen is a film about relationships and the psychological oppression of women in society. Franz, a journalist, maintains relationships with four women. His three mistresses are introduced with television dreams of intense emotional violence (in the first dream, a mother shouts at her daughter, explaining that as a girl, she does not deserve a room of her own), and the fourth is his wife. He is desperate to have each to himself. Franz never offers a substantial sign of love, but is willing to say anything and make any promise for affection. His dependence on women for fulfilment is explained through arguments with his wife. He claims "I am my own sound. The women produce voices within me." An understandable and sometimes sympathetic antagonist is one of the films greatest strengths. The emotional damage he causes becomes believable.

Menschenfrauen is a film about relationships and the psychological oppression of women in society. Franz, a journalist, maintains relationships with four women. His three mistresses are introduced with television dreams of intense emotional violence (in the first dream, a mother shouts at her daughter, explaining that as a girl, she does not deserve a room of her own), and the fourth is his wife. He is desperate to have each to himself. Franz never offers a substantial sign of love, but is willing to say anything and make any promise for affection. His dependence on women for fulfilment is explained through arguments with his wife. He claims "I am my own sound. The women produce voices within me." An understandable and sometimes sympathetic antagonist is one of the films greatest strengths. The emotional damage he causes becomes believable.

Tethered to one another by a rope, two figures standing on parallel escalators perform five ways of being together—“against each other,” “with each other,” “to each other,” “for each other,” and “each other”—challenging expectations of how people can and should coexist in public space.

Seven Women, Seven Sins (1986) represents a quintessential moment in film history. The women filmmakers invited to direct for the seven sins were amongst the world's most renown: Helke Sander (Gluttony), Bette Gordon (Greed), Maxi Cohen (Anger), Chantal Akerman (Sloth), Valie Export (Lust), Laurence Gavron (Envy), and Ulrike Ottinger (Pride). Each filmmaker had the liberty of choosing a sin to interpret as they wished. The final film reflected this diversity, including traditional narrative fiction, experimental video, a musical, a radical documentary, and was delivered in multiple formats from 16, super 16, video and 35mm.

Seven Women, Seven Sins (1986) represents a quintessential moment in film history. The women filmmakers invited to direct for the seven sins were amongst the world's most renown: Helke Sander (Gluttony), Bette Gordon (Greed), Maxi Cohen (Anger), Chantal Akerman (Sloth), Valie Export (Lust), Laurence Gavron (Envy), and Ulrike Ottinger (Pride). Each filmmaker had the liberty of choosing a sin to interpret as they wished. The final film reflected this diversity, including traditional narrative fiction, experimental video, a musical, a radical documentary, and was delivered in multiple formats from 16, super 16, video and 35mm.

"The middle line marking of the road is filmed through the windscreen of a moving car simultaneously with its own reflection in the driving mirror. The repeated interruptions of the space/time line are as big as a car. The car as a connecting link in time. The cinema as interruption of normal time flow.” – VALIE EXPORT

Judith is a maverick reporter who is also seeking a satisfying relationship with various men. She finds corruption and power-games everywhere.

Judith is a maverick reporter who is also seeking a satisfying relationship with various men. She finds corruption and power-games everywhere.

1: Touching 2: Boxing 3: Feeling 4: Hearing 5: Tasting 6: Pushing 7: Walking

Second version of the video-poem "Visual Text: Finger Poem" (1968), by Valie Export, conceived after the eponymous photo poem from 1968: "I say what is shown in showing what is said" (freely adapted from Martin Heidegger).

In her three-part series VALIE EXPORT takes a look at the themes of "staged space - staged time", "real movement - movable reality", and "structural film", a genre which no longer exists on public-service television. Using numerous examples from films prepared for the specific media, for example by Wojciek Bruszewski, Malcolm LeGrice, Sergey Eisenstein, Maya Deren, Kurt Kren, Yvonne Rainer, Anne Severson, Alfred Hitchcock, Linda Christanell, Gary Beydler and Marc Adrian, narrative and non-narrative forms of story-telling are examined and compared. Adrian appears in a live interview, and he attempts to explain the conditions of production, methods and Zeitgeist through his own work, including his first computer film, Random (1963). The advanced level of this film is also indicated by the high density of theoretical quotes from Christian Metz, Charles S. Peirce, Vsevolod I. Pudovkin and Ferdinand de Saussure.

“A medical camera films the vaginal area of performer VALIE EXPORT. It penetrates her body. In the same way as in various installations that investigate the origin of the voice through filming of the glottis, the vagina´s interior is made visible here for the purpose of demonstrating what happens inside the body.” – Brigitta Burger-Utzer

For Seven Easy Pieces Marina Abramovic reenacted five seminal performance works by her peers, dating from the 1960's and 70's, and two of her own, interpreting them as one would a musical score. The project confronted the fact that little documentation exists from this critical early period and one often has to rely upon testimony from witnesses or photographs that show only portions of any given performance. The seven works were performed for seven hours each, over the course of seven consecutive days, November 9 –15, 2005 at the Guggenheim Museum, in New York City. Seven Easy Pieces examines the possibilities of representing and preserving an art form that is, by nature, ephemeral.

One of Valie Export’s first films is a brief and matter-of-fact treatment of lust. The question of whether the man and woman actually had sexual intercourse and who was responsible for the woman´s orgasm remains open.

“The narrow passage or dangerous passage is a common motif in both funerary and initiation mythologies. I step inside and move through a corridor of electrically charged wires, constantly experiencing painful shocks and sinking to the floor. But I accept the challenge and, in a somewhat pathological increase in willpower, I press my head against the wires again and again. Society is a closed, structured space, which regulates all human energy through painful barriers. Only through an effort of will to overcome the pain (which is at the core of society) is one able to achieve a state of free expression.” – VALIE EXPORT