24 Frames, Abbas Kiarostami’s last film, begins with a brief description of its genesis. The late master tells us that he wanted to imagine the before and after of still images—one painting and 23 of his own photographs—by supplementing it with four-and-a-half minutes of additional footage, animated or filmed. Why he chooses 24 frames is fairly obvious, but why four and a half minutes? I suspect it’s a musical idea and the number does remind one of John Cage’s 4’33”; some of the musical pieces used in the film are just about that length. On a conceptual level, 24 Frames operates close to the structuralist mode of Five and the photograph-oriented poetics of The Roads of Kiarostami. The 24 numbered vignettes that constitute it, however, contain no accompanying text or voiceover, and take place within a fixed frame. Through computer-animated imagery and the sound mix, they imagine the negative space of the photographs: the stretch of time whose absence structures the presences within them. This stretch of time registers via the actions depicted: falling snow, trees swaying to the wind, waves at the beach, animals and birds eating, brooding, lazing, copulating, and generally being around in the frame. There’s a touch of sentimentalism in the vignettes in their focus on animals pairing up amidst the harsh weather. Romance, as Phil Coldiron observes, has been an anathema to experimental filmmaking and this appearance of love as a structural concept within an ontological examination of cinema is, despite my programmed discomfort, a welcome and perhaps even a radical idea.
The first vignette takes as its basis the only painting used in the film: Pieter Breughel’s iconic The Hunters in the Snow, which has a privileged existence in cinema, having previously appeared in several films including those of Tarkovsky. (It also has a privileged existence in my room: a copy hangs next to the Hitchclock™.) Kiarostami animates the painting not by changing or removing any of its elements, but by adding extraneous components such as smoke from a chimney of the house in the middle ground, a pair of cows crossing the horizontal, snow-covered road in the distance, a mutt that makes its way around the hunting dogs and a couple of additional crows. The manner in which the animation calls attention to only the incremental modifications to the painting is characteristic of the rest of the film, in which movement is played off against static constituents of the frame. The fact that it’s the chimney that is the first animated element gets to the heart of Breughel’s overwhelming canvas, which is most of all an ode to the feeling of homecoming, to the notions of domesticity, warmth, belonging and society. The spectre of The Hunters in the Snow looms large over the other vignettes of the film, both in its imagination of the possibility of companionship in a hostile environment and the oppositions between warm and cold, inside and outside, home and the world.
On a formal level, a tension between X- and Z-axes—horizontality and depth—characterizes most of the 24 vignettes. This, to be sure, is the basis of much of representative visual art that seeks to furnish a three-dimensional model of the world. But Kiarostami films his subjects symmetrically and head on, without any vanishing point in the compositions, not giving us any depth markers. He uses windows, pillars, fences and other foreground elements as framing supports. In some of the vignettes, he confines the “action”—and hence our attention—to a specific point in the frame, not unlike the handling of humans lost in the landscape in the Koker trilogy (recall our eyes fixated on Hossein vanishing into the field at the end of Through the Olive Trees): two crows huddling at the corner of the image, lions seen mating through a natural alcove in the landscape, swallows fighting for a hole in the snow. Sometimes there’s a counterintuitive piece of accompanying music, a choral work, an opera or a folk or pop song, which runs for the length of a shot—a structural device reminiscent of James Benning. And like Benning, 24 Frames registers incremental changes in the ambiance: slowly varying light and whether conditions, the advancing profile of wet sand on beach, a progressing deforestation mostly suggested on the soundtrack.
Except for vignette 15 with a group of tourists staring at the Eiffel Tower and the last one with a woman in front of a screen, we don’t see people in 24 Frames. Human presence is, however, felt all through, either in the form of the unseen hunters killing or threatening the creatures in the shot or through the existence of a framing perspective, a gaze, as is the case with the second vignette in which we see a pair of horses through the window of a moving car. Like in Breughel’s painting, Kiarostami’s film invokes an eternal struggle between man and nature, the former trying to constantly impose his will on his environment. A number of sequences end the same way they begin, suggesting cycles of nature that override human presence. The four seagulls perched on four posts at a beach in vignette 8 are driven away by a mass of birds approaching land; four other seagulls occupy that place once the canvas is empty. In vignette 14, birds on the road are dispersed by approaching bikes, only to assemble on the road again. Likewise, the vignettes embody a dialectic between man’s creative and destructive tendencies. The hunters are certainly destroying nature but, as Breughel’s painting hints, it is this practice that has made civilization possible. The architectural elements that frame nature in the vignettes are products of human will to shape order from the chaos and rapaciousness of nature. 24 Frames itself, with its CGI-enabled animation and microscopic orchestration of natural behaviour, is a testament to these Apollonian instincts.
Death hangs in the air, both in the form of the hunters shooting down animals as well as in the winter atmosphere. In trying to animate photos, Kiarostami brings to surface the violence underlying beauty of his photographs. In his last work, Roland Barthes wrote that photos of people carry a sense of “double loss”: they are pointers to people no more, but also reminders that these people will have died in the time after these photographs were made. Kiarostami’s expansion of still photographs into “motion picture” incarnates Barthes’ definition of the photograph as the “image which produces Death while trying to preserve life.” Cinema is, of course, only a trickery that projects photographs at a rapid rate to give the illusion of continuous time. Kiarostami, whose work has always ensured the viewer is aware of the production of this illusion, pulls the curtains in the last vignette: a computer screen plays a film clip at such a slow rate that it disintegrates into a series of incrementally varying photographs. In other words, the opposite of 24 Frames. It’s an apt and beautiful end to a heartbreakingly lyrical body of work that, over thirty years, has genuinely expanded our conception of what cinema can be.
More than the apparent issue of communication and the lack of it, The Wind Will Carry Us seeks to question the definition of communication. Sure, the protagonist Behzad (played to perfection by Behzad Dorani) does have a cellular phone and the speedy vehicle to move around, but what was the use of it all? He is shortsighted in more ways than one and seems to forget details that he had voluntarily gathered moments ago (Ironically, the villages consider him to be a telecommunications engineer!). The villagers, on the other hand, are scientifically handicapped but that seems to be utterly insignificant. They commute very easily, they have multiple paths to the same destination for easy or quick access and they seem to be able to even move vertically though the village using ladders and the serpentine alleys. They seem to know who lives where and at what distance a resource is to be found. This partly is reflected in their priorities in life and their attitudes towards it – gratefulness for the present and a reverence for the future.
The Seventh Art 
