Trevor's Reviews > Regarding the Pain of Others
Regarding the Pain of Others
by
by

I’ve always thought that one of the things it would be fairly reasonable to have written on my headstone would be, “He often missed the obvious�. I was saying to people at work the other day that there was a part of this book where I thought, “god, how did I get to be 50 and never think of this before?� It was the bit where she talks about the holocaust and holocaust museums and then questions why America doesn’t have a museum to the victims of slavery � you know, those victims are still walking about amongst us to the extent that black American disadvantage is a continuing manifestation of that history and the subsequent imposed ways of thinking caused by that history. Why is there no real museum dedicated to the holocaust that occurred to the Australian Aboriginals? We have a holocaust museum here in Melbourne too. Her discussion of the nature of ‘remembering� is probably worth the effort in reading the book.
Not that this book requires much effort � if there is one thing you can say for Sontag it is that she is a remarkably clear writer and thinker.
In many ways this book is Sontag coming back to themes she discusses in On Photography and not always coming to the same conclusions. There is a really nice part of the book where she discusses drawings of the sufferings of war done by Goya where he writes under them captions that say things like, “Look, this actually happened, I'm not making this up.� The point being, in part, that we don’t expect to need to say things like that under a photograph. We might question whether it is a truly representative photograph, but we generally don’t question whether it is true. We still expect today that what we see photographed is a manifestation of the light that struck the lens. She talks about the faking of photographs, particularly war photographs � rearranging bodies or the staging of events after the event to make it look more like we think it ‘ought� to have looked � but even then, even as a staged event, we still think of photography as telling a kind of truth even if it is one that needs to be explained and qualified.
Over the last month or so there has been an exhibition at the State Library of Victoria called Rome: Piranesi's vision. Piranesi did scenes of Rome and also visions of Ancient Rome � reconstructions in the shape of maps as well as imaginative drawings. And over the last month or so I’ve attended a couple of lectures on his images. Now, I’d always just thought that if someone was going to do views of a city that, you know, they would sit down somewhere and draw what they saw in front of them. I can be naive like that. But actually, what Piranesi did was to ‘improve� Rome. Not just making buildings look better � but shifting them so that they would be next to other buildings and in also not being too concerned if he missed a couple of windows here or some doors there. He was going for pretty, rather than accuracy. I was so surprised at this, it is hard to say. I had always just assumed that these drawings would be ‘accurate� � photograph accurate. I also thought the maps, even maps of places that didn't exist anymore, would also strive for a kind of accuracy too, but these spent more time trying to be pretty too, despite knowingly ignoring stuff. Often photographs, particularly war photographs, need to be approached in much the same way that Piranesi’s visions of Rome need to be approached.
We look at images of the holocaust and a large part of the point of that is ‘to remember� � except, the holocaust occurred before most of us were born � so the verb, ‘to remember� probably isn’t quite the right one. Rather, the point of looking at these images isn’t to remember, but to learn and understand with the hope that we learn that this should never happen again. Except, it does happen again. If there is one thing that the photographic archive of the 20th century proves time and again it is that people are all too able to commit the most god-awful atrocities, often with a kind of gleeful abandon. I can’t remember who said it, possibly Zizek, that America is the oddest place, atrocity after atrocity occurs there (think of school shootings) and somehow after each new atrocity people can still say, in all seriousness, that the country has just ‘lost its innocence�. We need to get over this idea that we can still be ‘innocent� � this is one of the things that Sontag says we can learn from looking at images of past atrocities.
I think this is a particularly important book to read this year, preferably before August. Soon we are going to go through an endless reliving of World War One. And you know that we humans much prefer the romance of war to its horrors. That we even make the horrors seems somehow romantic. Before you get swept away with how much fun war is, perhaps learning to think about the moral and ethical questions that lie at the heart of looking at images of the pain of others is a useful exercise. For that reason this book is a useful place to start.
Not that this book requires much effort � if there is one thing you can say for Sontag it is that she is a remarkably clear writer and thinker.
In many ways this book is Sontag coming back to themes she discusses in On Photography and not always coming to the same conclusions. There is a really nice part of the book where she discusses drawings of the sufferings of war done by Goya where he writes under them captions that say things like, “Look, this actually happened, I'm not making this up.� The point being, in part, that we don’t expect to need to say things like that under a photograph. We might question whether it is a truly representative photograph, but we generally don’t question whether it is true. We still expect today that what we see photographed is a manifestation of the light that struck the lens. She talks about the faking of photographs, particularly war photographs � rearranging bodies or the staging of events after the event to make it look more like we think it ‘ought� to have looked � but even then, even as a staged event, we still think of photography as telling a kind of truth even if it is one that needs to be explained and qualified.
Over the last month or so there has been an exhibition at the State Library of Victoria called Rome: Piranesi's vision. Piranesi did scenes of Rome and also visions of Ancient Rome � reconstructions in the shape of maps as well as imaginative drawings. And over the last month or so I’ve attended a couple of lectures on his images. Now, I’d always just thought that if someone was going to do views of a city that, you know, they would sit down somewhere and draw what they saw in front of them. I can be naive like that. But actually, what Piranesi did was to ‘improve� Rome. Not just making buildings look better � but shifting them so that they would be next to other buildings and in also not being too concerned if he missed a couple of windows here or some doors there. He was going for pretty, rather than accuracy. I was so surprised at this, it is hard to say. I had always just assumed that these drawings would be ‘accurate� � photograph accurate. I also thought the maps, even maps of places that didn't exist anymore, would also strive for a kind of accuracy too, but these spent more time trying to be pretty too, despite knowingly ignoring stuff. Often photographs, particularly war photographs, need to be approached in much the same way that Piranesi’s visions of Rome need to be approached.
We look at images of the holocaust and a large part of the point of that is ‘to remember� � except, the holocaust occurred before most of us were born � so the verb, ‘to remember� probably isn’t quite the right one. Rather, the point of looking at these images isn’t to remember, but to learn and understand with the hope that we learn that this should never happen again. Except, it does happen again. If there is one thing that the photographic archive of the 20th century proves time and again it is that people are all too able to commit the most god-awful atrocities, often with a kind of gleeful abandon. I can’t remember who said it, possibly Zizek, that America is the oddest place, atrocity after atrocity occurs there (think of school shootings) and somehow after each new atrocity people can still say, in all seriousness, that the country has just ‘lost its innocence�. We need to get over this idea that we can still be ‘innocent� � this is one of the things that Sontag says we can learn from looking at images of past atrocities.
I think this is a particularly important book to read this year, preferably before August. Soon we are going to go through an endless reliving of World War One. And you know that we humans much prefer the romance of war to its horrors. That we even make the horrors seems somehow romantic. Before you get swept away with how much fun war is, perhaps learning to think about the moral and ethical questions that lie at the heart of looking at images of the pain of others is a useful exercise. For that reason this book is a useful place to start.
Sign into ŷ to see if any of your friends have read
Regarding the Pain of Others.
Sign In »
Reading Progress
Started Reading
May 4, 2014
– Shelved
May 4, 2014
– Shelved as:
social-theory
May 4, 2014
– Shelved as:
photography
May 4, 2014
–
Finished Reading
Comments Showing 1-34 of 34 (34 new)
date
newest »

message 1:
by
Gregsamsa
(new)
-
rated it 2 stars
May 04, 2014 03:16AM

reply
|
flag

Which was me worrying over Sontag and what I thought of her. I'm still not sure what to make of her. People make her out to be much more right wing than I tend to find her, but I remember not liking Against Interpretation at Uni. But can't remember a thing about it now.
I worry that she is presenting 'looking at painful photos' as a kind of curative - but that she ignores that we, as a society, have eroticised images of pain and death. Not just literally with bondage and S&M, but also in Hollywood films where thousands can die in the most hideous ways and we barely notice. I'm just not sure if what she is suggesting at the end of this one could really work in any sense. I was a bit surprised that she didn't look at 'images of pain as erotic' at all.
I was also interested that you gave this two stars - I think I preferred On Photography to this - but as I tried to say before the system refused to post - I write these things to get some idea of what I think about books, to make sense of them.
Thanks, though, Gregsamsa - it always is a nice surprise that people read these reviews and enjoy them.

I do the same thing, and also so I can remember what I think of books, having so often been frustrated by being able to remember a scene, a character, a passage, but no author or title.
I loved Against Interpretation when I first read it, but am unsure what I'd think now. She used to be very cutting edge and democratic in the things she considered worthy of examination (like horror movies or camp), but then she got all old-fartsy and started complaining about the internet and how the generations after hers don't read as much (factually untrue) or as seriously (how would anyone know that?) but she never got "right wing." Her appearance on television after 9-11 and the outraged reaction to her words are proof of that. (quick aside: When I told a friend that she was invited to speak on a television news show about 9-11, he said "Damn, you have to take down the World Trade Center to get an intellectual on TV!") All she did was suggest that it was a reaction to our own foreign policy, but at the time it was all but illegal to deviate from the official truth that it was because "they hate our freedom."
I thought On Photography was a recycling of Walter Benjamin's ideas, with insufficient credit and unnecessarily unclear language. She once said in an interview that she writes and re-writes a lot, and that with every re-write she makes it a little bit smarter than her initial expression, pushing it a little further each time, until the final piece is smarter than she is. I thought "Susan, stop doing that." She was quite eloquent off-the-cuff on TV, and far more persuasive than that very focused style of hers which I think tends to end up blinkering her scope and leaving out obvious things like what you mentioned about erotica. Hey, in that case you very much did spot the obvious! She didn't.



Well said. How do we know what we think until we read what we've written?
"I never know what I think about something until I read what I've written on it."
William Faulkner

You know how you often hear of people who have really great ideas and then wake up and try to write them down and the great idea turns to crap? I think that is proof the great idea was crap all along, not what people often take that to mean - that sometimes beautiful ideas need to float free or something.
Oh well, back to what feels like 'polishing a turd'. Thanks Ian.

I find all of your writing very lucid. It doesn't necessarily follow that your article is crap, just because a peer doesn't get it. You'd probably know it was a turd (if it was), before they did.

Socrates hated the idea of writing - said it would cripple people's memories. But, as you say, it lets us see what we think and, if it is going to be any good, forces us to see out of the reader's eyes. This is really what Bernstein meant about the middle class having an 'elaborated code' - to write or to speak like a writer implies being an 'individual' and being able to suppress one's individuality for the sake of the reader/listener. It's not an easy thing to learn - and it also isn't enough, I suspect.
America is the oddest place, atrocity after atrocity occurs there (think of school shootings) and somehow after each new atrocity people can still say, in all seriousness, that the country has just ‘lost its innocence�
Hi Trevor, I think I offered a quote the last time I commented on one of your excellent reviews, so forgive me if I'm repeating myself. It's Kundera's, "The struggle of man against power is the struggle of memory against forgetting". Recently this quote has popped into my head on a number of occasions. It really does seem to be a merry go round.
I haven't written too many reviews, and I won't retrospectively review books I read a while ago, but of the one's I have written, I had the sense that I was adding concrete to my thoughts. Words are kind of creatures of their own, they flit in and out of the mind, and any pictures they form is almost immediately degraded. Other than reviewing, the only time I've come close to having a lucid understanding of what I'd read was in conversation. I think it really is a case of remembrance.
I wonder what you think of the concept of cultural memory. Do photos apply?
Hi Trevor, I think I offered a quote the last time I commented on one of your excellent reviews, so forgive me if I'm repeating myself. It's Kundera's, "The struggle of man against power is the struggle of memory against forgetting". Recently this quote has popped into my head on a number of occasions. It really does seem to be a merry go round.
I haven't written too many reviews, and I won't retrospectively review books I read a while ago, but of the one's I have written, I had the sense that I was adding concrete to my thoughts. Words are kind of creatures of their own, they flit in and out of the mind, and any pictures they form is almost immediately degraded. Other than reviewing, the only time I've come close to having a lucid understanding of what I'd read was in conversation. I think it really is a case of remembrance.
I wonder what you think of the concept of cultural memory. Do photos apply?

We certainly have a cultural memory - something I was reading the other day made the point that societies with oral traditions (rather than written ones) tend to be more conservative. This is because they can't afford for people to muck about with things as their whole culture depends on faithful transmission and so innovation needs to be frowned upon. I find it interesting that basically fixing things through writing them down allows for innovation elsewhere. The joys of paradoxes.
Our personal memory is remarkably poor. This is because it is chiefly 'recollection' - or as philosophers seem to like to do 're-collection'. And that means grabbing a whole series of images and putting a narrative together in which these collected images more or less fit. The ones that don't fit the narrative are generally discarded. Then it is the narrative that is remembered, not the 'facts'. Not that I'm complaining about stories, no matter how much they distort - without stories there is nothing to remember at all.
I think cultural memory - even when written down - can suffer the same problems as our grossly fallible personal memories. It is like everyone knows Bogart says "Play it again, Sam" in Casablanca - and we go on 'knowing' he says that even when we know he didn't. Or that one of the only lines we 'know' from Hamlet is 'Alas, poor Yorik, I knew him well' - even though the line is 'I knew him, Horacio'. So that there are two cultural memories we have for the same thing - the actual line, that you can look up an check and confirm, and the culturally remembered line - that even when you know it is wrong, you've still sort of have got to go on knowing. It's elementary, my dear Watson...
Then there are things like this.
They are talking about Shakespeare turning 450 (if he had only lived) and the female journalist says at about 1.25 that she thinks of MacBeth and that terrible scene with Lady MacBeth saying 'is this a dagger I see before me?' Now, my point isn't to show how journalists are daft and don't know their Shakespeare - but rather how memory gets distorted. I assume she had studied the play at high school or possibly seen it over the years - it isn't that she is talking about something she knew 'nothing' about. But imagine the joys Freud would have with that little piece of misremembering. I think it is much harder for a dagger to be just a dagger if Lady MacBeth is imagining she saw it before her. And the fact the journalist remembers it as a terrible scene - and, of course, the original scene is terrible - but the terrible connotations of Lady MacBeth imagining seeing a dagger before her (even without highlighted phallic ones) are still quite different from those of a castrated MacBeth.
Photos are infinitely interesting on this score. How do they get to be selected as part of our cultural memory? I can't remember where I read about the photograph of the falling man taken on 9/11. Which wasn't actually a photograph, but that our memory is of a still and he is falling head first to the ground. Except it is a still taken from film when he is actually turning and tumbling in his decent. Why that still? Why with him in that position, when he was tumbling and could have been shown in virtually any orientation? Or Mitchell's amazing book Cloning Terror: The War of Images, 9/11 to the Present where he asks why particular images from Abu Ghraib stuck in our collective memories - out of the many, many thousands that were taken, why those particular ones? And isn't it amazing that the most recognisable image of these photographed torture scenes should be the one of the man with the blanket over his head and his arms out like Jesus? That the whole history of art seems to have conspired to make that particular image resonate with us despite there being multiple other different images of that very same scene that are never used.
Memory doesn't just distort - it improves. Like the last line of this song. I've always remember as "but how much of you is repetition that you did and whispered to him too?" but it is actually "That you didn't whisper to him too". The repetition isn't in what was whispered, but in what she wished afterwards she had whispered - and that is the 'repetition' Rodriguez is left with. On one level my version makes more sense - but his version is about a different kind of repetition, the repetition that seeks to fix the things that were stuffed up in the previous relationship, it is about the 'if only' moments.
Sorry, one last thing. Sometimes I write reviews and six months later I realise that the only thing I 'remember' about a book is something that I didn't mention in my review at all. It is as if sometimes we need distance to really see things.

Extremely common, my dear Trevor! I would say almost more common than accuracy, in most genres of painting. Artists shift things around and add and delete to get the compositional balance they think looks best.
A museum I used to work for had some landscapes in which the elements included weren't even in the same region...


...except the region of the imagination.
Sometimes I write reviews and six months later I realise that the only thing I 'remember' about a book is something that I didn't mention in my review at all. It is as if sometimes we need distance to really see things.
The writers curse it should be called.
Can I ask about the reference to oral traditions. Ireland has, or at least had, an immensely strong oral tradition, and is quite a conservative society. I'd be curious to read about that.
By the way, thanks for the lengthy response. There's a lot of food for thought there and one that I can't respond to at just the moment. I can say that I had a good laugh at your account of Macbeth. I've neither seen nor read the vast breadth of Shakespeare, but I do *remember* Macbeth.
Another book I remember reading was Richard Kearney's The Wake of Imagination, my go to text for philosophical narratives. One question posed of the Abu Ghraib photo, seems straight from the chapter on the parodic imagination. It's a horrible thing to suggest that photos of a torture scene are mere parody of some cultural *reality*, but that is how it leaps out at me. The question of why that photo, could equally be asked, why not that photo? If we have multiple representations of the same image, could it be mere chance that it is that particular image that gained exposure? Does it matter?
I'm curious, does Mitchell provide any answers to these questions? Is his book worth checking out?
Anyway, I have to go for now. I'll check back in later.
The writers curse it should be called.
Can I ask about the reference to oral traditions. Ireland has, or at least had, an immensely strong oral tradition, and is quite a conservative society. I'd be curious to read about that.
By the way, thanks for the lengthy response. There's a lot of food for thought there and one that I can't respond to at just the moment. I can say that I had a good laugh at your account of Macbeth. I've neither seen nor read the vast breadth of Shakespeare, but I do *remember* Macbeth.
Another book I remember reading was Richard Kearney's The Wake of Imagination, my go to text for philosophical narratives. One question posed of the Abu Ghraib photo, seems straight from the chapter on the parodic imagination. It's a horrible thing to suggest that photos of a torture scene are mere parody of some cultural *reality*, but that is how it leaps out at me. The question of why that photo, could equally be asked, why not that photo? If we have multiple representations of the same image, could it be mere chance that it is that particular image that gained exposure? Does it matter?
I'm curious, does Mitchell provide any answers to these questions? Is his book worth checking out?
Anyway, I have to go for now. I'll check back in later.

"In traditional cultures, the past is honoured and symbols are valued because they contain and perpetuate the experience of generations. Tradition is a mode of integrating the reflexive monitoring of action with the time-space organisation of the community. It is a means of handling time and space, which inserts any particular activity or experience within the continuity of past, present, and future, these in turn being structured by recurrent social practices. Tradition is not wholly static, because it has to be reinvented by each new generation as it takes over its cultural inheritance from those preceding it. Tradition does not so much resist change as pertain to a context in which there are few separated temporal and spatial markers in terms of which change can have any meaningful form.
"In oral cultures, tradition is not known as such, even though these cultures are the most traditional of all. To understand tradition, as distinct from other modes of organising action and experience, demands cutting into time-space in ways which are only possible with the invention of writing. Writing expands the level of time-space distanciation and creates a perspective of past, present, and future in which the reflexive appropriation of knowledge can be set off from designated tradition. However, in pre-modern civilisations reflexivity is still largely limited to the reinterpretation and clarification of tradition, such that in the scales of time the side of the “past� is much more heavily weighed down than that of the “future.� Moreover, since literacy is the monopoly of the few, the routinisation of daily life remains bound up with tradition in the old sense.
"With the advent of modernity, reflexivity takes on a different character. It is introduced into the very basis of system reproduction, such that thought and action are constantly refracted back upon one another. The routinisation of daily life has no intrinsic connections with the past at all, save in so far as what“was done before� happens to coincide with what can be defended in a principled way in the light of incoming knowledge. To sanction a practice because it is traditional will not do; tradition can be justified, but only in the light of knowledge which is not itself authenticated by tradition. Combined with the inertia of
habit, this means that, even in the most modernised of modern societies, tradition continues to play a role. But this role is generally much less significant than is supposed by authors who focus attention upon the integration of tradition and modernity in the contemporary world. For justified tradition is tradition in sham clothing and receives its identity only from the reflexivity of the modern."
Anything by WJT Mitchell is worth reading - he is one of my favourite writers. I would particularly recommend The Last Dinosaur Book: The Life and Times of a Cultural Icon - I kid you not.
Trevor, that's a fantastic piece, as is your review of The Last Dinosaur Book. I'll keep an eye out for them both.
I've been given much food for thought. For instance, how to frame the arrival of Christianity into pre-historic Gaelic society, about 1400 years ago? This might seem like a strange point of reference, but it actually marks the break point between pre-history and history here. Prior to the development of the monastic tradition, the entire cultural repository of the island was oral. That it was is of little doubt, but it was subsequently written and codified by the monks. The entire mythological canon, as currently understood, was a project of Christian monasticism. As it would turn out, they were also to exert a considerable influence on the representation of the written word itself: spacing between words; points of grammar such as a full stop, a capital letter at the beginning of the sentence, etc; the use of margins for notes, with the notes being in Gaelic whilst the body was Latin. It's an occurrence that has long fascinated me, although other than reading The Christian Druids
and some pieces here and there, I've never really focused on it. However, it seems that it almost fits the last paragraph of what you quote, in so much as the arrival of the monasteries set the parameters of the oral tradition. Ok, what do I mean by that? Change modern for Christian in the last paragraph, and does it fit? I'll need to think about that to give a more honest answer, but to my mind it seems to. Does it then follow that what Giddens is describing is not merely a step change between the pre-modern and the modern, but the very process of cultural change itself? It's another question I have to think about. But it's a book I'll have to look up. Thanks for the info. And for the reply too. It's all very interesting.
I've been given much food for thought. For instance, how to frame the arrival of Christianity into pre-historic Gaelic society, about 1400 years ago? This might seem like a strange point of reference, but it actually marks the break point between pre-history and history here. Prior to the development of the monastic tradition, the entire cultural repository of the island was oral. That it was is of little doubt, but it was subsequently written and codified by the monks. The entire mythological canon, as currently understood, was a project of Christian monasticism. As it would turn out, they were also to exert a considerable influence on the representation of the written word itself: spacing between words; points of grammar such as a full stop, a capital letter at the beginning of the sentence, etc; the use of margins for notes, with the notes being in Gaelic whilst the body was Latin. It's an occurrence that has long fascinated me, although other than reading The Christian Druids
and some pieces here and there, I've never really focused on it. However, it seems that it almost fits the last paragraph of what you quote, in so much as the arrival of the monasteries set the parameters of the oral tradition. Ok, what do I mean by that? Change modern for Christian in the last paragraph, and does it fit? I'll need to think about that to give a more honest answer, but to my mind it seems to. Does it then follow that what Giddens is describing is not merely a step change between the pre-modern and the modern, but the very process of cultural change itself? It's another question I have to think about. But it's a book I'll have to look up. Thanks for the info. And for the reply too. It's all very interesting.


Ahahah! Indeed.
Thanks for reminding us of the Luria book. I've come across references to it a million times and it's one of those I had always intended to get to, but....

Thanks Trevor. Whatever about Lady Macbeths dagger, I find commenting on your reviews to be dangerous to my TBR pile. It's starting to resemble a tilting tower. But Luria's book I will pick up.

Maybe to some extent each generation must lose their innocence...

Sorry Liam…all the best
I think Jonathan, the loss of innocence in the US occurs nearly annually, rather than once a generation.


A dear friend of mine wrote a paper on all this, that you can find if you google "Class pictures: Representations of race, gender and ability in a century of school photography".
As for how the future will represent us - I think we might be the most photographed, but the least documented people in recent memory. People are probably likely to continue to 'understand' us more through popular culture than our own photographs - and what a distorted lens that provides! Our desire to manipulate images to present ourselves in the best possible light will also likely skew things, not unlike those photos of Native Americas carefully cropped to hide the influence of non-Native culture.
My daughters sent me some images last night that were AI generated, and I thought quite obviously so, that people (my daughters unkindly referred to them as Boomers) behaved as if where of real people. Lots of comments like 'great work' or 'that's fantastic'. Sometimes I have very little hope left.
