Archives for category: Festivals

We are absolutely delighted to announce that the short essay-film, Golden Gate, will have its international premiere at the San Francisco Frozen Film Festival on 21 July 2019.

The screening will take place at 9pm in the Little Roxie room at the iconic Roxie cinema in San Francisco – as part of a programme of shorts on Science Fiction and Horror.

OFFICIAL SELECTION - San Francisco Frozen Film Festival SFFFF - 2019

This is especially exciting because MovieMaker Magazine voted Frozen one of the 20 Coolest Film Festivals In the World.

Golden Gate is a short essay-film that comprises clips from 43 experimental and feature films shot on or around the Golden Gate Bridge in San Francisco.

If you’d like to read more about the film, you can check out this essay that director William Brown wrote on his film criticism blog.

The screening takes place during the shooting of our new feature film, Mantis, which is shooting in Collioure and Port Vendres in France, and which tells the story of three young women celebrating the life of one of their late friends.

Golden Gate also recently played at the Film-Philosophy Conference at the University of Brighton on 10 July 2019.

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We are pleased to announce that our film Circle/Line has a couple of screenings over the coming weeks.

Firstly, the film will play at the University of Zaragoza in Spain on Thursday 4 October at 7pm in Room 05 of the Nueva Facultad de Educación (that is today!).

Secondly, the film will play at the University of Skovde in Sweden on Tuesday 16 October at 10am.

Finally, Circle/Line has also been named as a finalist at the Blow-Up Chicago International Arthouse Film Festival in Chicago, USA.

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This may not necessarily entail a screening – with the films that are to be screened being announced on 16 October.

Nonetheless, the festival will be held at the Gene Siskel Film Center in Chicago on 11 and 12 November.

Naturally, we are delighted to have been included as a finalist in their line-up. And here’s to hoping that we manage to be selected for a screening in one of the great American cities!

First things first.

Pre-production
We are still working on all manner of projects, including a possible sequel to The New Hope, a film about a group of university friends holding a reunion in France called Mantis, and a film about members of a singularity cult who decide to blow up server farms called How to Get Killed in the UK. This is not to mention our unnamed musical project about London’s French community. Hopefully one or more of these will get made in the next few months.

Production
Recently we travelled to Portugal, where we did the principal photography for an experimental film about actors and acting called La Belle Noise. The movie stars Beg Steal Borrow regular Dennis Chua and newcomer Colin Morgan in the lead roles. Alya Soliman and Guy Farber helped out on the production, which featured numerous contributions from participants at and around the Fest Film Festival in Espinho, just south of Porto.

Fest provided the backdrop to the film, with William Brown also delivering a masterclass on zero-budget directing at the festival.

Post-production
We are continuing post-production work on This is Cinema and The Benefit of Doubt. Imminently our collaborative epistolary film with Macedonian filmmaker Vladimir Najdovski will be completed and will enjoy a screening in London. Keep an eye out for this!

Exhibition
William’s recently completed short film Clem, which is about one of the cats that lived with his family during his childhood, played at the 2018 Film-Philosophy Conference in Gothenburg, Sweden, where it was generally well received.

On a separate note, though, Circle/Line was accepted into the Jogja International Film Festival in Indonesia, where it received an International Award of Merit.

While this sounds like good news, there was no actual screening of the film, since the organisers of the festival insist that all filmmakers be present if their film is to be screened – and William could not afford the cost of the airfare to Indonesia.

Failing the presence of the filmmaker, one can pay a local representative to be at the film, while the festival also only accepts films that have been burnt to DVD/BluRay by the local designated company. Oddly, the festival does not accept file transfers.

The combination of these quirky policies has led William to question whether the festival is really one aimed at getting the filmmaker to spend money locally in Indonesia, which is not necessarily a bad thing, but which does reaffirm the way in which many festivals are not screening stuff because they really like it, but for other reasons, perhaps here economic.

This prompted William to survey his festival submissions over the past few years. Looking at FilmFreeway alone, William has submitted his projects to a total of 128 festivals.

There have from this been 11 acceptances, 113 rejections and 3 submissions the outcome of which has not yet been decided. This means that less than one in 10 submissions has resulted in an acceptance.

Of those 11 acceptances, two were for film scripts (or rather, for the same film script, namely Kiss & Make-Up – at the Oaxaca FilmFest and at Scriptapalooza respectively), while six acceptances were for films that ultimately did not have a screening (with those screening-less festivals being the Beijing International Film Festival, the Stockholm Independent Film Festival, the UK Monthly Film Festival and the Barcelona Planet Film Festival, which supposedly accepted three of our films at once).

This then leaves three festivals alone as having taken our work and actually screened it – with one of those being a screening of The New Hope at the Bad Film Festival in New York, where there was an audience of zero people (although this number has not officially been confirmed). Otherwise, Letters to Ariadne played at the Validate Yourself Film Festival in New York (where over two thirds of the audience walked out and where the festival organiser himself tried to clap the film off the stage), and Circle/Line played at the wonderful East End Film Festival in London.

This means ultimately that 128 submissions have led to three film screenings, a hit rate of less than one in 40. And it means that a sum of roughly £1,500 has led to about 100 people watching our films. In order words, we are paying about £15 per head for people to watch our films.

(This is not as bad as the £400 paid to a cinema in London recently to show a preview screening of The Benefit of Doubt, and to which 10 people turned up. A simple case of mathematics: for that screening we paid £40 per person to be there!)

A couple of things follow from this, the last of which will be a typical performance of self-deprecation.

The first is that if you want to make some easy money, we suspect that you could do worse than to set up a film festival that never actually runs, or which if it does run, plays only one or two films from among those ‘selected.’ All you need really to do is to give to people ‘palms’ (if that) so that they can put them on their poster to give their film the air of having had ‘festival success.’

Charging a small fee in order to attract those filmmakers who do not have the money to foot £75 entry charges, I imagine that you would have a steady stream of 50-100 submissions each month (especially if you create a ‘rolling’ festival, like the UK Monthly Film Festival). At, say, £10 a pop, that would make you between £500 and £1,000 per month, minus your fee to Film Freeway. It would certainly help with the rent and/or to pay for one’s own creative projects – including the hire of a venue at which to the screen your own work (something that William has also spotted some festivals as doing).

The second point is that such a low hit rate would suggest that our/my/William’s filmmaking is shit – since no one wants to watch it (we have to pay people to watch our work).

Even after a high profile screening of Circle/Line at the East End Film Festival, not a single door has been opened in terms of giving to that film a further festival life – in much the same way that no festival screening has ever in our careers led to further festival screenings, with none of our 14 feature films having played at more than two festivals (and with none of our shorts having ever been selected for a film festival at all).

This compares very negatively with numerous other filmmakers, whose work seems to enjoy a ‘run’ of 30 or 40 festivals with a single film.

Perhaps one day we’ll work out what it is that we do wrong. But certainly we are just wrong, or we just get it wrong the absolute vast majority of the time. We certainly very rarely get it right – in terms of not just having a screening, but also in terms of people actually liking what it is that we do.

I guess, however, that we carry on – even if it is to the displeasure of those who wish that we would just give up, and even if it is to the displeasure of those who enjoy having a good laugh/bitch at our expensive when our work is mentioned in conversation.

Because if we didn’t carry on, then the feeling of not being right would become overwhelming, since it also is linked with not being right for this world. And the logical thing to do for someone who is not right for this world is to remove oneself from it.

Apologies for the relative silence on the Beg Steal Borrow front.

However, we are delighted to mention various screenings that have recently taken place featuring Beg Steal Borrow movies.

Firstly, The Benefit of Doubt screened at B-Film at the University of Birmingham on 12 January, before Selfie screened on 23 February at Coventry University – where there was a large and lively audience.

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Selfie screens at Coventry University.

Then The New Hope screened on Sunday 25 February at the Countdown Theater in Brooklyn, New York, as part of the Bad Film Fest – as well as at the University of Roehampton, London, on 29 March.

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Finally, Circle/Line screened at the University of St Andrews on 11 April, while Sculptures of London will enjoy a screening at the University of Bedfordshire in Luton on 10 May.

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Circle/Line screens at the Byre Theatre in St Andrews, Scotland.

Many thanks to all those who have shown and who continue to show support for our endeavours.

This is Cinema is coming along slowly but surely, and we hope that there are more similar screenings soon.

Beg Steal Borrow’s William Brown was delighted to attend the World Premiere of Letters to Ariadne at the Validate Yourself Film Festival in New York on 2 September 2017.

The film was warmly received at Hotel RL by Red Lion in Brooklyn by a dedicated crowd that included regular Beg Steal Borrow collaborator and screenwriter, Alex Chevasco (who has a small part in the forthcoming This is Cinema.)

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Ariadne prepares for Hallowe’en in Letters to Ariadne at RL Hotel by Red Lion in Brooklyn, New York, on 2 September 2017.

In other news, William is for the autumn of 2017 a Visiting Associate Professor of Film at New York University Abu Dhabi (NYUAD), where he is teaching a wonderful creative set of students who are making their final-year graduation (‘Captstone’) films – as well as teaching a course on Concepts in Film and New Media.

And Beg Steal Borrow is delighted to announce that there will be a preview screening of both Sculptures of London and The Benefit of Doubt at NYUAD before William leaves Abu Dhabi at around Christmas-time. More details will follow shortly!

Meanwhile, our short film, St Mary Magdalen’s Home Movies made the First Selection of the International Short Film Festival Kalmthout Belgium – although the film alas will not enjoy a screening there.

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St Mary Magdalen’s Home Movies made the First Selection of the International Short Film Festival Kalmthout Belgium.

And Circle/Line was selected by both the Stockholm Independent Film Festival and the UK Monthly Film Festival – although again these selections have not seemingly led to any actual screenings (the rise of ‘fake’ film festivals is a topic to discuss on another occasion).

And otherwise William continues to work on a series of films, including #randomaccessmemoryThis is Cinema and Vladimir and William, a series of letter-films that he is developing with Macedonian filmmaker Vladimir Najkdovski.

Letters to Ariadne will enjoy its world premiere at the Validate Yourself Film Festival in New York on 2 September 2017.

Letters to Ariadne

The screening will take place at 2pm at the Hotel RL by Red Lion, Brooklyn Bed-Stuy,
1080 Broadway, Brooklyn, NY 11221.

The film is comprised of a series of video-letters from director William Brown to his niece Ariadne as he travels around the world.

To this end, Letters to Ariadne features letters from places as diverse as England and Scotland, Canada and the USA, Italy, France, Mexico, Sweden, Macedonia and China.

The film is partly indebted to a Brown Fellowship that William won from the Museum of Fine Arts in Houston, Texas, to spend a month at the house of the late artist and photographer, Dora Maar, in Ménerbes, France.

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The screening follows a busy summer for Beg Steal Borrow. Not only have they shot both Sculptures of London and This is Cinema, while also continuing to work on The Benefit of Doubt#randomaccessmemory and Vladimir and William, but there have also been screenings of Circle/Line (at the East End Film Festival) and The New HopeRoehampton Guerrillas (2011-2016)Ur: The End of Civilization in 90 Tableaux and Selfie (at the Straight-Jacket Guerrilla Filmmaking Festival).

The Validate Yourself Film Festival is an annual festival run by filmmaker Antoine Allen, whose Life is Too Short was completed in 2015.

 

The Straight Jacket Guerrilla Film Festival is this week showing four – yes, four! – Beg Steal Borrow films as part of its programme.

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The Straight Jacket Guerrilla Film Festival.

The online festival, which specialises in underground, cult and experimental cinema, runs for a week, with a Beg Steal Borrow film playing on each of the festival’s first four days.

The running order sees our punk Don Quixote meets Star Wars film The New Hope playing on Tuesday 15 August.

A manifesto for the film can be read here: The New Hope – A Manifesto.

The New Hope is followed on Wednesday 16 August by Roehampton Guerrillas (2011-2016), a compilation of short films made by the titular group of guerrilla filmmakers and curated by William Brown.

Then our art house zombie homage to the Lumière brothers, Ur: The End of Civilization in 90 Tableaux, plays on Thursday 17 August.

And finally on Friday 18 August, the festival is showing Selfie, an essay-film about selfie culture comprised uniquely of moving-image selfies featuring William Brown.

We are completely delighted to be featuring so prominently as part of the festival, which is run by guerrilla filmmakers extraordinaire Fabrizio Federico and Laura Grace Robles.

The festival will culminate on Saturday 21 August with an awards ceremony at the Alamo Street Eat Bar in San Antonio,Texas. The ceremony runs from 9pm to midnight, with the Beg Steal Borrow films competing for Most Creative Feature Film. Let’s keep our fingers crossed!

Tune in to the Straight Jacket website in order to watch the films.

And click here to read an interview with William Brown about guerrilla filmmaking.

The Straight Jacket screenings come ahead of the World Premiere of Letters to Ariadne at the Validate Yourself Film Festival in New York on Saturday 2 September – and follow hot on the heels of the World Premiere of Circle/Line at London’s East End Film Festival in June.

In the meantime, we have also enjoyed preview screenings of The Benefit of Doubt at the Roxy Bar & Grill in London on 17 June and of Sculptures of London at the Film-Philosophy Conference at the University of Lancaster on 4 July.

We have also very nearly finished all filming for This is Cinema, the principle shoot of which lasted between 10 and 23 July.

So… all in all a busy summer for Beg Steal Borrow. Let us hope that we have more screenings in the near future. But in the meantime… please support our work by checking out our films!

The odd-numbered streets of Espinho run down a gentle slope and to where the Atlantic laps Europe. When the sun sets on the town, rays of light burst horizontally through clouds and the sky turns the colour of dreams. It feels like it is the end of the world.

Looking at Espinho’s beach and at the ocean itself, one’s eye is cast in two directions: to the distant past and to the far future. The scene as a whole takes one back to an epoch when those too afeared to be explorers looked at the horizon and believed that there was nothing more – that this was verily the end of the Earth. Looking specifically at the waves of the Atlantic, however, one realises that this water has beaten this shore since before the explorers and during years that stretch back inconceivably further than the moment when footprints were invented. It will do so long after footprints have disappeared. What is more, the sand upon which this water beats also heralds another twin future, since it represents the coming desert as the water sings without rest about the coming flood. The face that Espinho presents to us, then, is once again the end of the world – or at least a world without men.

We can go further still. Espinho takes its name originally from the Latin word spina, meaning something like a spike, since it connotes thorns and fishbones alike. Given how the smell of grilled sardines floats through Espinho’s quiet streets, the fishbone connection is fitting. And yet spina/Espinho is also linked to the word spine – the long vertebral column that helps to keep us vertical. Espinho, then, asks us to think about backbone, standing up and desire.

This relates once again to the end of the world in an obtuse way, but one that I’d like to elaborate nonetheless. Ninety seven per cent of animal life does not have a spine; only three per cent of creatures on Earth are vertebrates. And beneath that ocean lurk creatures that have been there since long before the footprints and which have perfected their being in a way that is unfathomable to humans. That is, the invertebrates that have fathomed the ocean have had millennia more than us to achieve existential perfection, while we are mere children in relation to them.

And we are naughty, vicious children, too, having brought to our planet destruction and disequilibrium, all in the name of creating a perceived equilibrium that goes by the name of control (we want to control our planet, to enslave it rather than to exist with it), and which is recognised in concrete: the paving over of our outer and inner worlds such that they no longer grow or change or adapt, but so that they remain constant and unchanging. This is also an end of the world: the destruction of the future through bringing that future to its knees and letting it do nothing to surprise us.

And so when the planet comes back to destroy humans through the twin forces of the flood and the desert, this apocalypse is often pictured as being the return of tentacled, spineless monsters: the return from the depths of a species far more evolved than ours, and which will bring to us a kind of ecstasy as we free ourselves from our concrete prisons and begin to move again. Vampyroteuthis infernalis. Cthulhu. Arrival. Leviathan is capital, but Leviathan is capital as it logically crumbles into dust when the Earth rebels against the damage that capital causes to it. And so we may fear Cthulhu, but Cthulhu really is us.

And yet there is another force that can help us to break the concrete and to lose control, smashing through the walls that we have put up in order to control space and the rhythms of chronometry that we have used to control time. And this force is called art.

Sunlight with its attendant photogénie and the glamour associated with holidays as opposed to work are the perceived reasons for why numerous film festivals take place at beach resorts. And yet the fact that beaches are liminal spaces that take us away from the concrete and allow us to get wet – physically, emotionally and erotically – is perhaps also one of the major attractions: here where the water and the sand copulate, we have creation, creativity and the birth of new life, new lifeforms – evolution and change itself in progress, not brought under control.

In this way, art is what frees us from the concrete and without it Cthulhu would only return to destroy us, bringing to us a definitive end of our world via extinction. But one thing that art can also do for us is to remind us that there is no extinction if there is no control; there is only change and becoming, and thus everything is dying as much as it is living. And so we come to this truth: Cthulhu is not out there, rising slowly from the ocean to evacuate our souls; instead, we all carry Cthulhu within us, and art is what allows this destroyer to come forth, to function as an outlet to save us from the bloodbath that would take place were art never to have been invented, and which will take place if art is not allowed to continue.

In a patriarchal society, liking art is sometimes even directly considered to be ‘wet’ – as if that could be an insult. A world that values only dryness is a world that will bring forth the desert. We seem at times to be willing this dry world into existence – sobersides and rational, it leads only to the apocalypse of Cthulhu. Drunk with love, the sops and the soppy artist save the dryness and the concrete from itself.

It is useful, then, to be both wet and dry, to have backbone to stand up to the concrete, but a backbone that is always kept moist and limber, and not brittle and crumbling. The Atlantic is traditionally thought to mean The Bearer (of the Heavens), since as a word it has its roots in the copulative prefix a- and then the stem of tlenai, meaning to bear, from the ProtoIndoEuropean root tele-, meaning to lift, to support, to weigh.

As the Atlantic takes the weight of the heavens, then, so might the Fest Film Festival at Espinho carry the burden of a different heaven – the heaven that is our dreams, our ability to dream, with dream being the expression of Cthulhu in our sleep, as our wetware lets little Cthulhus out and every night we dream the end of the world.

Significantly, Fest is also a festival that is not really about watching films. For what makes it unique is the way in which it brings together hundreds of filmmakers – some with films showing and others with films in their heads but not yet on a screen – who together dream, and who together encourage each other – give each other the heart/cœur – to dream.

This is not the second hand dreaming of passive observation, though. This is the first hand dreaming of not consuming cinema/consuming someone else’s dream – but of creating and having one’s own dreams, one’s dream of reinventing dreams, thereby giving dreaming itself a future.

In a world of dry, corporate cinema, Fest becomes a beacon of independence. Like the huntress Atalanta, who in Greek mythology retained her independence resolutely by refusing to enter into the patriarchal business of marriage, Fest also embraces diversity and that which takes us away from patriarchy, away from business, away from cinema as busy-ness and towards a slower, wetter, dreamier form of cinema. Like Meleager with Atalanta, men and women here come together in their otherwise independent hunt for dreams.

The Portuguese setting of Espinho becomes a key ingredient, then, to this festival. For, there is in Espinho a lack of business and busy-ness and a whole-hearted emphasis on art that truly is the festival’s brilliance. It can be seen in the architecture: slightly crumbling, the weeds here are allowed grow back through the concrete as cats run wild through the streets.

Developed as a grid city in the style of New York, Espinho nonetheless resists the control of the metropolis in spite of its even- and odd-numbered streets. Emblematic of the country’s own tussle with dictatorship under António de Oliveira Salazar, Espinho is instead quietly shambolic and unfussed in its pacing. These are not flaws; what Fest Film Festival tells us is that these things enable a better life, a better way of living, a better way of dreaming. For it is not a festival defined by fear, but by a constant reminder that art itself is to run the risk of perceived failure, that it involves putting everything on the line, confronting and growing through fear, and working with poverty in order to get not to lies but to truth. Fest gives us courage and heart because the festival is itself courageous and hearty – especially in its welcome.

In this way, it is perhaps inevitable that Antonio Tabbucchi writes this about Espinho in his novel, Pereira Maintains:

and there was also Espinho, a classy beach with a swimming-pool and casino, I often used to have a swim there and then a game of billiards, there was a first-rate billiard room, and that’s where I and my fiancée whom I later married used to go… that was a wonderful time in my life, and maybe I dream about it because it gives me pleasure to dream about it.

For, Pereira is himself a slightly shambolic man who, like Meleager with Atalanta, falls in love from afar with the girlfriend of a young man whom he helps out with a job at the dawn of Salazar’s fascist regime – in the process coming to a political awakening that allows him to use art to oppose authoritarianism and control. He was happy in Espinho, and he associates it with dreams, even as the world comes to a fascist end.

Right next to the arc-like Centro Multimeios that is Fest’s hub there is a house that is falling apart – referred to by a Dutch couple at the event as a pigeon hotel and figured prominently in a film made and screened at the festival by Guy Farber – as a response to a challenge set by me to those assembled at my guerrilla filmmaking workshop at Fest to make a silent film that is about the relationship between Espinho and the festival.

Again, then, decay is never far from Fest; it carries the end of the world with it, an apocalyptic unveiling (apo-/un- + kaluptein/to cover) that allows us more clearly to see, as all art thus involves death and rebirth, the flood and the desert, the blurring of boundaries and the breaking of the concrete.

A festival that of course shows films, it is a festival that is not about business and busy-ness, but which is about heart, humans, relationships, sharing and encouraging. In some senses, the festival thus replaces cinema, providing to its participants the intensity of experience that cinema itself perhaps once gave to us, but which all too often these days it does not. The film festival is thus better than cinema, a realisation of something that cinema can but only seldom does achieve: a world of courage and the bid to participate in the creation of heaven, in heaven as creation. And so we must now as filmmakers go away from Fest and improve cinema, create a different and new cinema, to destroy and to recreate cinema, and thus to give to others this solidarity, this courage, this intensity.

Some think of the festival as being a structural support for business: in providing a welcome break from business, the festival means that we can return to business and accept it for another year.

And yet Fest teaches us that the festival can be more than this. Fest is not escape from an otherwise humdrum existence; Fest shows us a better world that we must now all work hard to realise. We all feel a sense of what the Portuguese might call saudade as we leave Fest – a melancholic longing for someone that one loves, perhaps like Meleager’s feelings for Atalanta when she refused his love, and certainly like Pereira’s thoughts about Espinho. Saudade is not negative, though. For it also is a marker of necessary change and difference and independence, and so we must keep this saudade with us at all times and not let it wear off; we must not leave Fest so much as at all times carry it in our hearts as it holds us in its; we must embrace and not fear death, we must love loss and difference and realise that we are dying a little all the time; for it is only through working with rather than against these things that we can create art.

And in this way art can and will save the world. And it might help to bring about a better world, a world of dream and art. Dreaming the end of the world in Espinho at the Fest Film Festival, then, encourages us for the burden of heaven, the weight on our backs that is the ceaseless struggle to explore beyond the horizon and to reach new worlds. It is to realise heaven on Earth.

Last weekend saw both the completion of our crowd funding campaign for This is Cinema and the screening at the East End Film Festival of Circle/Line, our documentary investigation into whether people in London are happy.

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A poster for Circle/Line at the East End Film Festival screening.

We would like to offer our thanks to all those who helped to organise and who came to the screening (especially the team at the EEFF!) and to those who pledged money for This is Cinema via our campaign with LiveTree.

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Circle/Line screens in Old Spitalfields Market.

But this is not a moment to sit still, but a moment to carry on…

And so since Saturday 3 June, I have been doing some work on an essay-film, #randomaccessmemory, while Tom Maine and I went out on Monday 5 June to shoot more sculptures for our short essay-film, Sculptures of London.

The fourth day of our shot, Tom and I started at the Emirates Stadium, where we took some shots of Arsenal legend Thierry Henry, before then heading to the site of the old Gainsborough Studios in order to capture images of the giant film reel that sits in Shoreditch Park and a curious bust of the Master of Suspense, Alfred Hitchcock himself.

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Hitchcock on the site of the former Islington/Gainsborough Studios.

We then travelled down to Liverpool Street and the surrounding area, where we saw Fernando Botero’s Broadgate Venus, Xavier Corberó’s Broad Family, and one of the Kindertransport memorials created by Frank Meisler and Arie Oviada. The last of these commemorates the effort of the British to take in nearly 10,000 Jewish child refugees in the build-up to the Second World War.

Richard Serra’s Fulcrum then followed, a statue that we shot in a style that rhymes with a similar shot of Bernar Venet’s Neuf lignes obliques in The Benefit of Doubt. We shot The Benefit of Doubt in Nice, France, where Venet’s sculpture lives. The film is a retelling of the myth of Ariadne, the daughter of Minos abandoned on the beach by Theseus and who then meets (in our film, two versions of) Bacchus.

Next we viewed Jacques Lipschitz’s Bellerophon Taming Pegasus. As Tom and I discussed creativity, I wondered (cheekily perhaps) that the City location of this sculpture about the mythical slayer of monsters capturing the monstrous chimera seemed somehow to symbolise the way in which the world of work also captures and hinders creativity – with creativity being the creation of monsters, in the sense that creativity brings into the world things and beings that have never before existed (maybe this is why we call children little monsters).

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Bellerophon Taming Pegasus

Looking at Antanas Brazdys’ Ritual in front of the Woolgate Exhange, I also wondered how this particular sculpture also seems very meaningful given its location and the material from which it is made.

This stainless steel piece offers distorted reflections of those who walk in and out of the building, thereby making us look again at, and perhaps question, the daily ritual that is the commute into and out of work. Why do we do this? Is there reason to doubt the ritual?

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Ritual

There followed shots of Karin Jonzen’s Gardener, John Birnie Philip’s Peace and Michael Ayrton’s Minotaur by the Guildhall School of Music and Drama in the Barbican.

Given the difficulty that we had in finding the Minotaur, which had moved since when we used it for a shot in En Attendant Godard in 2009, it seemed as though this minotaur really did live in a labyrinth – until a very helpful man called José helped us to locate it by leading us through the Guildhall’s staff-only area.

In En Attendant Godard, the minotaur is used to represent a bull – the form taken by Jupiter in order to rape Europa, in the film represented by Annie, who is played by Hannah Croft.

En Attendant Godard refers repeatedly to the mythical Rape of Europa – with images of François Boucher’s Rape of Europa featuring early on, before we then see Alex Chevasco’s character, Alex, being slain as a bull by a torero (Tristan Olphe-Gaillard), before Alex re-adopts bull horns and poses with Annie (who has now changed her name, although we not sure to what) by Lake Geneva.

At the time, we felt as though these images allowed us to investigate visually a link between the Rape of Europa and the concept of Europe: to be European means to be wide-eyed (from the Greek eurys/wide and ops/face or eye). In other words, it means to be open, to look others in the eye or in the face; it is a sign of respect. But perhaps Europa suffers for her wide-eyed openness as Jupiter descends to abduct her.

Further tying this myth to Beg Steal Borrow’s productions, Europa was the mother of Minos, the father of the minotaur, from which the afore-mentioned Ariadne, daughter of Minos and sister of the minotaur, saved Theseus by giving him the spool of thread that he used to make his way out of the labyrinth.

Ariadne is the name of the character that Hannah Croft again plays in The Benefit of Doubt, which is based on the myth of Ariadne, but here picking up the story from after she is abandoned by Theseus on the beach of Naxos (here, Nice) and then discovered by Bacchus (in The Benefit of Doubt represented by two characters played by Nick Marwick and Greg Rowe).

Ariadne is also a key figure in Letters to Ariadne, a film about which I shall blog shortly, and which is an attempt by me to help my niece Ariadne to make sense of the world.

Often life feels as though it is a labyrinth: a puzzle from which we can find no release, except perhaps through an act of love or kindness (as José gave to us at the Guildhall). I wonder (immodestly) that this is something that I try – in my limited way – to explore in my films (or at least to ask if to doubt, if not to know and yet to be open and wide-eyed – or in an etymological sense to be European – can benefit us).

And as in a labyrinth, where being lost we keep returning to the same places to try to make sense of them, so it is with Sculptures of London that we find ourselves returning to the same myths and themes from our other films, haunted by the same questions about what life is, and what the story is that the sculptures of London can tell us.

Indeed, as mentioned in an earlier blog, various of the sculptures that we shot in Kensington Gardens and Hyde Park also feature in The New Hope, while other sculptures that we have shot and are yet to shoot for Sculptures of London also appear in Circle/Line and Common Ground, about which more later.

To return to Day Four of the Sculptures shoot, though, we then shot the four feminised personifications of CommerceScienceAgriculture and Fine Art that live on Holborn Viaduct, while also taking an image of a lion covered in scaffold tarpaulin. This gave it the appearance of a sculpture modified by an artist like Christo, who is famous for covering monuments with cloth: like Ritual, the tarpaulin that hid the lion oddly also made it suddenly more visible than usual.

Wandering further around the City, we filmed images of Antony Gormley’s Resolution on Shoe Lane, the sculpture of Samuel Johnson’s cat, Hodge, by Jon Bickley (who also made the pig sculptures we shot on our last sortie), and St George and the Dragon by Michael Sandle and Morris Singer.

While we failed to find Stephen Melton’s LIFFE Trader, we did find J Seward Johnson’s Taxi! sculpture, before then shooting various more ‘monumental’ statues of the likes of Queen Victoria (on Blackfriars Bridge), Queen Anne (outside St Paul’s Cathedral) and the Duke of Wellington and James Henry Greathead by Bank.

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Taxi!

Outside St Paul’s, we created a shot of Georg Ehrlich’s Young Lovers that echoes a shot of Dennis (Dennis Chua) walking around the cathedral in Common Ground – during a sequence that we filmed during the Occupy London movement in late 2011.

Meanwhile, in front of the Wellington statue by Francis Leggatt Chantry, we came across some pro-EU protestors singing modified versions of protest songs (e.g. Pink Floyd’s ‘Another Brick in the Wall’) in the build-up to the next General Election. They very happily let us film them, and we chatted briefly about their desire for the UK not to leave the European Union (and their desire for Theresa May not to win the election).

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Pro-EU protestors before the Duke of Wellington

There followed brief visits to The Barge Master and the Swan Master of the Vintners Company by Vivien Mallock, and The Cordwainer by Alma Boyes on Watling Street. Interestingly enough, Tom and I marvelled at how – as per the latter statue’s inscription – shoemaking only really took off as an industry in the UK as a result of leather imported from Spain, with cordwain being a corruption of Cordovan, or things from the Spanish city of Córdoba.

If this European connection were not enough, it felt apt that the statue would find itself on Watling Street, which Tom told me was both the site of Boudica’s defeat by the Romans in cAD60 and the dividing line of the Danelaw in the late 9th Century. This latter event saw Watling Street become a boundary between Wessex and Guthrum – which in effect were thus two separate countries at the time.

In other words, the shoes that we wear to cross boundaries are themselves the product of materials crossing national borders, and which are made on the site of a place that itself became a national border and which played host to a battle about national sovereignty. It would seem that today’s disputes over national borders and boundaries have long roots in our past – which we can begin to discover by looking at the public art that surrounds us both in London and elsewhere.

After a trip to Aldgate to see Keith McCarter’s Ridirich, Tom and I popped by the Tower of London to shoot the Building Worker Statue by Alan Wilson, which was created to commemorate the lives of those who have died undertaking construction work in the city.

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Tom Maine shoots Ridirich

We then visited St Katharine Dock, where we saw Wendy Taylor’s Timepiece and David Wynne’s Girl with a Dolphin, a companion piece to his Boy with a Dolphin on Cheyne Walk and which we shot on our previous day of filming (as mentioned here).

In contrast with his Boy, though, the presence in Wynne’s Girl of a fountain that sprays up on to her body, and which spray darts around in the wind, lends to this particular piece a pornographic dimension.

Crossing the river, we then discovered that Eduardo Paolozzi’s Head of Invention has been moved – although we have not yet discovered where to (but it was not in Butler’s Wharf as we were expecting), while we could not find a bust of Ernest Bevin on Tooley Street, either.

We ended, then, with Jacob the Dray Horse by Shirley Pace in the Circle on Queen Elizabeth Street, and John Keats by Stuart Williamson in the Great Maze Pond by Guy’s Hospital in London Bridge.

It is apt that we ended in a maze – another sign that we are all in a labyrinth through which we struggle to find our way.

‘Sure a poet is a sage; A Humanist, physician to all men.’ In The Fall of Hyperion: A Dream, from which these words are taken, Keats suggests that the poet is on an endless quest for knowledge, which in turn means that the poet is plagued by doubts, never reaching the point of understanding, but always seeking, open-mindedly, to understand further.

Furthermore, in the poem, Keats suggests that humans should suffer and seek the spiritual, rather than follow or create the words of false poets: not those who create (poiesis), but those who destroy.

Filming these final two sculptures of the day in London Bridge, we came across a multitude of people, including many wearing Muslim Aid-branded clothing, taking part in the vigil announced by Mayor of London Sadiq Khan for those who died during the terrorist attack that took place at London Bridge on Saturday 3 June.

It would seem that such horrific incidents haunt Beg Steal Borrow’s films. On 14 July 2016, there was an attack involving a truck on the civilians of Nice, where we filmed The Benefit of Doubt, while this attack took place just hours after the screening of Circle/Line at the East End Film Festival.

Such catastrophes are hard if not impossible to comprehend. London is a city full of paradoxes, just like a circle that is supposed also to be a line.

However, if the vigil can teach us anything, it is that above and beyond the stories that are told by London’s sculptures, London is a city full of loving, open-minded, wide-eyed and welcoming humans – of innumerable races, religions and other types of category that we use to define ourselves. Of the sort who I would like to think are open to taking in refugees, perhaps especially children, and even if the current government recently scrapped the so-called Dubs scheme.

With each other’s help and support, perhaps we can come to learn the benefit of not knowing all the answers and perhaps not knowing at all. If we not only learn the benefit of doubt, but also share our doubts with each other (by writing poetry), then perhaps we can also learn to be Humanists, physicians to all humans, and to give to ourselves and to each other the thread that will help us to find our way out of this labyrinth.

We are thrilled to announce that we have reached the £3,000 target for our crowd fund campaign with LiveTree for This is Cinema.

With three days left on the campaign, though, any extra money raised will certainly help the production – while also seeing money donated to Tender, the arts charity that works with young people to prevent domestic abuse and sexual violence.

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The campaign for this This is Cinema  comes at the same time as we shoot Sculptures of London, and just ahead of the world premiere of Circle/Line at the East End Film Festival. This screening takes place at 5pm on Saturday 3 June at Old Spitalfields Market – and the screening is free!

The successful completion of the crowd funding campaign also comes as the finishing touches are being put to The Benefit of Doubt, with William Brown also working on an essay-film called #randomaccessmemory and an untitled letter-film with Vladimir Najdovski, a filmmaker based in Skopje, Macedonia.

Finally, it looks as though there are forthcoming festival screenings for The New HopeUr: The End of Civilization in 90 TableauxRoehampton Guerrillas (2011-2016) and Letters to Ariadne – about which more announcements will be made soon.

So stay tuned for more news from Beg Steal Borrow!