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Into the Void: Beckett's Television Plays and the Idea of Broadcasting

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Into the Void: Beckett's Television Plays and the Idea of Broadcasting Into the void: Beckett's television plays and the idea of broadcasting Book or Report Section Accepted Version Bignell, J. (2010) Into the void: Beckett's television plays and the idea of broadcasting. In: Caselli, D. (ed.) Beckett and nothing: trying to understand Beckett. Manchester University Press, Manchester, UK, pp. 125-142. ISBN 9780719080197 Available at http://centaur.reading.ac.uk/17676/ It is advisable to refer to the publisher’s version if you intend to cite from the work. See Guidance on citing . Publisher: Manchester University Press All outputs in CentAUR are protected by Intellectual Property Rights law, including copyright law. Copyright and IPR is retained by the creators or other copyright holders. Terms and conditions for use of this material are defined in the End User Agreement . www.reading.ac.uk/centaur CentAUR Central Archive at the University of Reading Reading’s research outputs online Into the Void: Beckett’s Television Plays and the Idea of Broadcasting Jonathan Bignell In the context of a tradition of critical discussion that characterizes Beckett’s plays for television (and his other work) as attempts to engage with nothingness, absence and death, this article argues that the television plays are critical explorations of the problematics of presence and absence inherent in the conceptions and histories of broadcasting.1 Television as a medium and a physical apparatus sets up spatial and temporal relationships between programmes and their viewers, relationships with which Beckett’s television plays are in dialogue. Broadcasting necessarily entails an incomplete encounter between viewer and programme, and a certain risk that the audience will not engage with what is offered to it. Here too, Beckett’s television plays stage and explore the potentials of broadcasting and its attendant possibilities of failure. By taking account of the medium’s historical and cultural roles, Beckett’s television plays can be shown to engage with debates about the operation, social function and aesthetic possibilities of broadcasting. Television and temporality There is a long-standing assumption that the television medium’s ‘essence’ is determined by its possibility to relay events and performances live, or to recreate an experience for the viewer that simulates a live broadcast. This essentialism is perpetuated by television’s 1 customary broadcast of news, sports events, or national occasions at or close to the time of their occurrence, and the concomitant aim for the medium to connect with the lived temporality of its audience. In theoretical terms, this emphasis on liveness corresponds to an inclination to consider television semiotically as a medium of denotation: a medium that presents, shows and witnesses, rather than re-presents, tells or narrates.2 However, at the same time, the use of such semiotic methodologies has directed attention away from features of the media that are specific to them because of these methodologies’ principle of comparing visual representations with verbal language. For example, the notion that tense in television is always present (because the image is present on the screen to the spectator) whatever the narrative temporality being represented, is based on the denotation that derives from the photographic basis of the television (and film) media. Temporality in Beckett’s plays is very often significant, since they deal with experiences that are remembered, re-told or re-enacted, often inaccurately or with differences between each version, and they stage the characters’ attempts to reinvoke or resurrect something lost and desired. In this respect, they exploit the tensions between tenses in television as a broadcast medium and the assumed temporality of its programming. This argument is the basis of Graley Herren’s recent study of Beckett’s screen work,3 which suggests that the dramas work with Henri Bergson’s theory of perception.4 As Herren notes, Bergson argued that ‘the present is always already memory, the past masquerading as the present. Thus, in exploiting television’s capacity to make the dead seem “live,” Beckett is only reiterating the function of perception itself, which always already serves as a memory machine.’5 As a broadcast medium, television produces an assumption of its collective simultaneous presence to each of a programme’s viewers, whether the programme was 2 recorded live or not, but what television shows is necessarily something that is elsewhere, and which has already taken place. Its metaphysics of presence is predicated on absence. Newly invented electronic media have been consistently associated with paranormal or spiritual phenomena in which absent or dead people are revivified.6 Electronic presence generated anxiety and enthusiasm with the advent of telegraphy, radio broadcasting, television and, more recently, computer communication and virtual reality. Jeffrey Sconce’s study of this history shows how spiritualism can be read as a utopian response to the power of electrical telegraphy, and maintains that radio was seized on as a way of communicating with the afterlife, for example. Television, he argues, ‘was another technology for conjuring the dead, the alien, the interdimensional, the uncanny.’7 The medium could be understood in this way because of its ‘paradox of visible, seemingly material worlds trapped in a box in the living room and yet conjured out of nothing more than electricity and air. Whereas radio and telegraphy had always provided indexical evidence of distant places and invisible interlocutors (occult or otherwise), television appeared at once visibly and materially “real” even as viewers realized it was wholly electrical and absent. … Its ghosts were truly ghosts - entities with visible form but without material substance.’8 The invocation of versions of a past in Eh Joe (1966) and …but the clouds… (1977), and of absent beloveds in those two plays and in Ghost Trio (1977), seems to match the history that Sconce describes, and to operate as a commentary on it as well as a staging of its paradoxes of communication.9 But it is important to separate the representation of absence that is so central to Beckett’s plays from the negative theology which attributes a Romantic and transcendental presence to this absence. It is certainly the case that there is an absent 3 beloved in Ghost Trio, and another absent beloved and an ungraspable past for M in …but the clouds…, an illusory representation of grace in Nacht und Träume (1983), a dead and absent beloved in Eh Joe, and an empty centre in Quad (1981). The personae of the plays constitute themselves in relation to these absences, but this does not posit the absences as the origins or centres of meaning. Instead, the personae are constituted as subjects in relation to these absent objects of desire, and both subject and object are constitutive of each other. The plays are the drama of this mutually interdependent relationship, and the plays move towards the recognition of this relationship for their personae and thus, ideally, for the audience. Within some of the plays, present figures draw attention to their performance status and the possibility of conjuring up an image of the absent other (visually presented, for example, in the image of the woman M1 desires in …but the clouds… as a superimposed television image). Drawing attention to absence becomes equivalent to drawing attention to presence, in the context of the simultaneous presence and absence of the signified in television. There is an ambivalent temporality produced in the relationship between image and voice in Beckett’s television plays, since there is potentially a temporal separation between the two. A voice implies the presence of a speaker, and easily if not definitively establishes a temporal moment of enunciation in relation to which a past and a future may be constructed in the discourse that is enounced. Although the visual image on screen may be present to the viewer, it can be difficult or impossible to establish whether the image represents a past, a present or a future in narrative terms. The voice in Ghost Trio is able to predict the movements of the male Figure, so that the action of the drama seems to be brought into existence in a virtual space. The voice in Eh Joe may be the product of 4 Joe’s consciousness, or Joe may be the product of the consciousness of the voice. W and M2 in … but the clouds … are summoned into existence by M1. …but the clouds… uses repetition, ambiguity and the absence of dialogue, and the ventriloquism by M1 of W’s recitation of Yeats’s poem ‘The Tower’, to retain a ghostly and fluid quality in the image, at the same time as drawing attention to the mechanical reproduction and apparent fixity provided by the television technology. Both M2 and W appear or reappear as if they were ghosts. The evocation of phantom-like figures summoned up by memory is especially significant in …but the clouds… and in Ghost Trio, where their simultaneous presence but ambiguous status as present or past is enforced by the use of superimposition and their presentation in central lighted areas of the screen frame, surrounded by indefinite dark shadows. The dreamt self B in Nacht und Träume is represented in a way which allows him to seem to be the projection of the dreamer A’s mind, since the technical effect of a ‘wipe’ is used to expand the space occupied by B in the frame until it takes over the whole of the screen. The image of the B sequence seems to grow out of A’s space while he sleeps. However the repetition of A’s actions by the identical figure of B, once this new image has taken up the whole of the screen space, suggests a mise-en- abyme in which either, both or neither the A and B sequences might be dreams.
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