Film as Evidence, Film as History and Film in History: Some African Perspectives

V. Bickford-Smith
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Abstract

During my undergraduate years, a long time ago now, I cannot remember a single instance when any form of film was used for any purpose whatsoever in a history course at Cambridge University. Yet clearly film has become more acceptable to the historical academy as a whole in recent years. My own experience of engaging with film has been in three ways: with film as a form of historical evidence; through exploring the role film has played 'in' history, possibly by influencing opinions and policies; and, most controversially for historians at large, with analysing film as attempted history, as a form of history itself.1 One might of course engage with film in all three ways simultaneously, as many of the contributions to Black and White in Colour: African History on Screen demonstrate.2 One can also add that there are various forms of film that one can engage with such as actuality footage, documentary, docudrama or feature films; albeit that the boundaries between these categories are not always clear. I will begin by saying something about films as evidence, relating this to elements of my current research project, before moving briefly to consider film in history and, at greater length, film as attempted history. Film as evidence Film can be used as historical evidence, with all the caveats about how one should query evidence in whatever medium, in two obvious ways. First, for the information it contains, or supposedly contains, about the past: about, for instance, places, objects, people, events, or cultural practices. Take the example of Barbet Schreuder's documentary made with the full co-operation of Idi Amin and entitled Idi Amin: AutoPortrait (1974). This might be scrutinised for what it suggests about Amin's personality or oratorical techniques, whether witty or involving buffoonery; or perhaps for the urban landscapes of Kampala in the mid-1970s; or for a glimpse into the nature of an Amin cabinet meeting; or for the Ugandan leader's musical skills or ways in which he addressed the foreign press corps. Historians as well as the makers of Last King of Scotland can mine AutoPortrait for this kind of information. Secondly, films might be analysed for evidence of contemporary attitudes, values and ideas, or for changes and continuities in attitudes, values and ideas over time. Thus AutoPortrait might also be examined for what it says about Barbet Schreuder's, or perhaps other western observers', perceptions of Idi Amin and Uganda. For although it is firmed in a Cinema Verite style, and this itself naturally raises the question of what sort of truth the presence of the camera provokes in the individuals under scrutiny, clearly there is editing, sequencing, narration, and scenes added to the film beyond Amin's control. Though, as you may know, Amin did attempt to influence the editing process by taking French hostages. Most obviously, and like Last King as well, AutoPortrait might be held to be a typical case of focusing on individuals, whether they be Amin, or Tipu Sultan (in eighteenth century India), or Saddam Hussein, or Robert Mugabe in recent times, to personify the real or alleged atrocities of hostile regimes. AutoPortrait might also be seen by some as a typical case of western stereotyping (whether in written or visual form) of Africans or Asians more generally as irrational, and therefore as incapable of successful self-government. In the process, such stereotyping deflects attention from western culpability in producing the circumstances that arguably produced such tyranny in the first place; though it should perhaps be noted that Last King of Scotland does suggest initial British support for Amin's accession to power.3 At any rate, looking at films as evidence of values, concerns and attitudes is perhaps the most frequent way that they have been explored by the academy in a range of disciplines. Pioneering figures in this respect were the likes of Jeffrey Richards, whose Visions of Yesterday (1973) had a section on British Empire films that included the likes of Sanders of the River and Rhodes of Africa, Paul Smith and Anthony Aldgate. …
作为证据的电影,作为历史的电影和历史中的电影:一些非洲视角
在我读本科的时候,那是很久以前的事了,我不记得剑桥大学的历史课上有任何形式的电影被用于任何目的。然而,很明显,近年来,电影越来越被整个历史学院所接受。我自己与电影接触的经历有三种方式:将电影作为一种历史证据;通过探索电影在历史上所扮演的角色,可能是通过影响舆论和政策;而且,对于大多数历史学家来说,最具争议的是,将电影作为一种尝试的历史来分析,作为历史本身的一种形式当然,人们可能同时以这三种方式接触电影,正如《黑白彩色:银幕上的非洲历史》中的许多贡献所表明的那样你还可以补充说,有各种各样的电影形式,你可以参与,如现实镜头,纪录片,纪实片或故事片;尽管这些类别之间的界限并不总是很清楚。我将首先谈谈作为证据的电影,将其与我当前研究项目的元素联系起来,然后简要地考虑历史上的电影,以及更详细地说,作为尝试历史的电影。电影作为证据可以作为历史证据,在任何媒介中都有关于如何质疑证据的所有警告,有两种明显的方式。首先,因为它包含或据称包含了关于过去的信息:例如,关于地点、物体、人物、事件或文化习俗。以巴贝特·施罗德的纪录片为例,这部纪录片是在伊迪·阿明的全力合作下拍摄的,名为《伊迪·阿明:自动摄影》(1974)。这可能会被仔细审视,因为它暗示了阿明的个性或演讲技巧,无论是诙谐还是涉及滑稽;或者是20世纪70年代中期坎帕拉的城市景观;或者一睹阿明内阁会议的本质;或是这位乌干达领导人的音乐技巧,或是他对外国记者团讲话的方式。历史学家和《最后的苏格兰国王》的制作者可以从AutoPortrait中挖掘这类信息。其次,可以分析电影,以寻找当代态度、价值观和思想的证据,或者随着时间的推移,态度、价值观和思想的变化和连续性。因此,AutoPortrait也可以用来考察它对巴贝特•施罗德(Barbet Schreuder)或其他西方观察者对伊迪•阿明(Idi Amin)和乌干达的看法。因为,尽管影片以真实电影的风格呈现出来,而且这本身就很自然地提出了一个问题,即镜头的存在在被审视的个人身上激起了什么样的真相,但很明显,阿明无法控制影片中添加的剪辑、顺序、叙述和场景。不过,正如你所知,阿明确实试图通过劫持法国人质来影响剪辑过程。最明显的是,就像《最后的国王》一样,《AutoPortrait》可能被认为是关注个人的典型案例,无论他们是阿明,还是蒂普苏丹(18世纪的印度),还是萨达姆侯赛因,还是最近的罗伯特穆加贝,都是敌对政权真实或所谓暴行的化身。AutoPortrait也可能被一些人视为西方对非洲人或亚洲人的刻板印象(无论是书面形式还是视觉形式)的典型案例,这种刻板印象更普遍地认为非洲人或亚洲人是非理性的,因此无法成功地自治。在这个过程中,这种刻板印象转移了人们对西方的罪责的关注,而这种罪责可以说是最初产生这种暴政的环境;尽管或许应该指出的是,《最后的苏格兰国王》确实表明英国最初支持阿明掌权无论如何,将电影视为价值观、关注点和态度的证据,可能是学院在一系列学科中探索电影的最常见方式。这方面的先驱人物是杰弗里·理查兹,他的《昨天的幻象》(1973)有一个章节是关于大英帝国电影的,其中包括《河上的桑德斯》、《非洲的罗兹》、保罗·史密斯和安东尼·阿尔德盖特。…
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