Regarding the Pain of Others (10 page)

BOOK: Regarding the Pain of Others
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Fancy rhetoric, this. And very persuasive to many, because one of the characteristics of modernity is that people like to feel they can anticipate their own experience. (This view is associated in particular with the writings of the late Guy Debord, who thought he was describing an illusion, a hoax, and of Jean Baudrillard, who claims to believe that images, simulated realities, are all that exist now; it seems to be something of a French specialty.) It is common to say that war, like everything else that appears to be real, is
This was the diagnosis of several distinguished French day-trippers to Sarajevo during the siege, among them André Glucksmann: that the war would be won or lost not by anything that happened in Sarajevo, or indeed in Bosnia, but by what happened in the media. It is often asserted that “the West” has increasingly come to see war itself as a spectacle. Reports of the death of reality—like the death of reason, the death of the intellectual, the death of serious literature—seem to have been accepted without much reflection by many who are attempting to understand what feels wrong, or empty, or idiotically triumphant in contemporary politics and culture.

To speak of reality becoming a spectacle is a breathtaking provincialism. It universalizes the viewing habits of a small, educated population living in the rich part of the world, where news has been converted into entertainment—that mature style of viewing which is a prime acquisition of “the modern,” and a prerequisite for dismantling traditional forms of party-based politics that offer real disagreement and debate. It assumes that everyone is a spectator. It suggests, perversely, unseriously, that there is no real suffering in the world. But it is absurd to identify the world with those zones in the well-off countries where people have the dubious privilege of being spectators, or of declining to be spectators, of other people’s pain, just as it is absurd to generalize about the ability to respond to the sufferings of others on the basis of the mind-set of those consumers of news who know nothing at first hand about war and massive injustice and terror. There are hundreds of millions of television watchers who are far from inured to what they see on television. They do not have the luxury of patronizing reality.

It has become a cliché of the cosmopolitan discussion of images of atrocity to assume that they have little effect, and that there is something innately cynical about their diffusion. As important as people now believe images of war to be, this does not dispel the suspicion that lingers about the interest in these images, and the intentions of those who produce them. Such a reaction comes from two extremes of the spectrum: from cynics who have never been near a war, and from the war-weary who are enduring the miseries being photographed.

Citizens of modernity, consumers of violence as spectacle, adepts of proximity without risk, are schooled to be cynical about the possibility of sincerity. Some people will do anything to keep themselves from being moved. How much easier, from one’s chair, far from danger, to claim the position of superiority. In fact, deriding the efforts of those who have borne witness in war zones as “war tourism” is such a recurrent judgment that it has spilled over into the discussion of war photography as a profession.

The feeling persists that the appetite for such images is a vulgar or low appetite; that it is commercial ghoulishness. In Sarajevo in the years of the siege, it was not uncommon to hear, in the middle of a bombardment or a burst of sniper fire, a Sarajevan yelling at the photojournalists, who were easily recognizable by the equipment hanging round their necks, “Are you waiting for a shell to go off so you can photograph some corpses?”

Sometimes they were, though less often than one might imagine, since the photographer on the street in the middle of a bombardment or a burst of sniper fire ran just as much risk of being killed as the civilians he or she was tracking. Further, pursuing a good story was not the only motive for the avidity and the courage of the photojournalists covering the siege. For the duration of this conflict, most of the many experienced journalists who reported from Sarajevo were not neutral. And the Sarajevans did want their plight to be recorded in photographs: victims are interested in the representation of their own sufferings. But they want the suffering to be seen as unique. In early 1994, the English photojournalist Paul Lowe, who had been living for more than a year in the besieged city, mounted an exhibit at a partly wrecked art gallery of the photographs he had been taking, along with photographs he’d taken a few years earlier in Somalia; the Sarajevans, though eager to see new pictures of the ongoing destruction of their city, were offended by the inclusion of the Somalia pictures. Lowe had thought the matter was a simple one. He was a professional photographer, and these were two bodies of work of which he was proud. For the Sarajevans, it was also simple. To set their sufferings alongside the sufferings of another people was to compare them (which hell was worse?), demoting Sarajevo’s martyrdom to a mere instance. The atrocities taking place in Sarajevo have nothing to do with what happens in Africa, they exclaimed. Undoubtedly there was a racist tinge to their indignation—Bosnians are Europeans, people in Sarajevo never tired of pointing out to their foreign friends—but they would have objected too if, instead, pictures of atrocities committed against civilians in Chechnya or in Kosovo, indeed in any other country, had been included in the show. It is intolerable to have one’s own sufferings twinned with anybody else’s.


To designate a hell is not, of course, to tell us anything about how to extract people from that hell, how to moderate hell’s flames. Still, it seems a good in itself to acknowledge, to have enlarged, one’s sense of how much suffering caused by human wickedness there is in the world we share with others. Someone who is perennially surprised that depravity exists, who continues to feel disillusioned (even incredulous) when confronted with evidence of what humans are capable of inflicting in the way of gruesome, hands-on cruelties upon other humans, has not reached moral or psychological adulthood.

No one after a certain age has the right to this kind of innocence, of superficiality, to this degree of ignorance, or amnesia.

There now exists a vast repository of images that make it harder to maintain this kind of moral defectiveness. Let the atrocious images haunt us. Even if they are only tokens, and cannot possibly encompass most of the reality to which they refer, they still perform a vital function. The images say: This is what human beings are capable of doing—may volunteer to do, enthusiastically, self-righteously. Don’t forget.

This is not quite the same as asking people to remember a particularly monstrous bout of evil. (“Never forget.”) Perhaps too much value is assigned to memory, not enough to thinking. Remembering
an ethical act, has ethical value in and of itself. Memory is, achingly, the only relation we can have with the dead. So the belief that remembering is an ethical act is deep in our natures as humans, who know we are going to die, and who mourn those who in the normal course of things die before us—grandparents, parents, teachers, and older friends. Heartlessness and amnesia seem to go together. But history gives contradictory signals about the value of remembering in the much longer span of a collective history. There is simply too much injustice in the world. And too much remembering (of ancient grievances: Serbs, Irish) embitters. To make peace is to forget. To reconcile, it is necessary that memory be faulty and limited.

If the goal is having some space in which to live one’s own life, then it is desirable that the account of specific injustices dissolve into a more general understanding that human beings everywhere do terrible things to one another.

*   *   *

of the little screens—television, computer, palmtop—we can surf to images and brief reports of disasters throughout the world. It seems as if there is a greater quantity of such news than before. This is probably an illusion. It’s just that the spread of news is “everywhere.” And some people’s sufferings have a lot more intrinsic interest to an audience (given that suffering must be acknowledged as having an audience) than the sufferings of others. That news about war is now disseminated worldwide does not mean that the capacity to think about the suffering of people far away is significantly larger. In a modern life—a life in which there is a superfluity of things to which we are invited to pay attention—it seems normal to turn away from images that simply make us feel bad. Many more would be switching channels if the news media were to devote more time to the particulars of human suffering caused by war and other infamies. But it is probably not true that people are responding less.

That we are not totally transformed, that we can turn away, turn the page, switch the channel, does not impugn the ethical value of an assault by images. It is not a defect that we are not seared, that we do not suffer
when we see these images. Neither is the photograph supposed to repair our ignorance about the history and causes of the suffering it picks out and frames. Such images cannot be more than an invitation to pay attention, to reflect, to learn, to examine the rationalizations for mass suffering offered by established powers. Who caused what the picture shows? Who is responsible? Is it excusable? Was it inevitable? Is there some state of affairs which we have accepted up to now that ought to be challenged? All this, with the understanding that moral indignation, like compassion, cannot dictate a course of action.

The frustration of not being able to do anything about what the images show may be translated into an accusation of the indecency of regarding such images, or the indecencies of the way such images are disseminated—flanked, as they may well be, by advertising for emollients, pain relievers, and SUVs. If we could do something about what the images show, we might not care as much about these issues.

*   *   *

reproached for being a way of watching suffering at a distance, as if there were some other way of watching. But watching up close—without the mediation of an image—is still just watching.

Some of the reproaches made against images of atrocity are not different from characterizations of sight itself. Sight is effortless; sight requires spatial distance; sight can be turned off (we have lids on our eyes, we do not have doors on our ears). The very qualities that made the ancient Greek philosophers consider sight the most excellent, the noblest of the senses are now associated with a deficit.

It is felt that there is something morally wrong with the abstract of reality offered by photography; that one has no right to experience the suffering of others at a distance, denuded of its raw power; that we pay too high a human (or moral) price for those hitherto admired qualities of vision—the standing back from the aggressiveness of the world which frees us for observation and for elective attention. But this is only to describe the function of the mind itself.

There’s nothing wrong with standing back and thinking. To paraphrase several sages: “Nobody can think and hit someone at the same time.”


Certain photographs—emblems of suffering, such as the snapshot of the little boy in the Warsaw Ghetto in 1943, his hands raised, being herded to the transport to a death camp—can be used like memento mori, as objects of contemplation to deepen one’s sense of reality; as secular icons, if you will. But that would seem to demand the equivalent of a sacred or meditative space in which to look at them. Space reserved for being serious is hard to come by in a modern society, whose chief model of a public space is the mega-store (which may also be an airport or a museum).

It seems exploitative to look at harrowing photographs of other people’s pain in an art gallery. Even those ultimate images whose gravity, whose emotional power, seems fixed for all time, the concentration camp photographs from 1945, weigh differently when seen in a photography museum (the Hôtel Sully in Paris, the International Center of Photography in New York); in a gallery of contemporary art; in a museum catalogue; on television; in the pages of
The New York Times;
in the pages of
Rolling Stone;
in a book. A photograph seen in a photo album or printed on rough newsprint (like the Spanish Civil War photographs) means something different when displayed in an Agnès B. boutique. Every picture is seen in some setting. And the settings have multiplied. A notorious advertising campaign for Benetton, the Italian manufacturer of casual clothing, used a photograph of the blood-stained shirt of a dead Croatian soldier. Advertising photographs are often just as ambitious, artful, slyly casual, transgressive, ironic, and solemn as art photography. When Capa’s falling soldier appeared in
opposite the Vitalis ad, there was a huge, unbridgeable difference in look between the two kinds of photographs, “editorial” and “advertising.” Now there is not.

Much of the current skepticism about the work of certain photographers of conscience seems to amount to little more than displeasure at the fact that photographs are circulated so diversely; that there is no way to guarantee reverential conditions in which to look at these pictures and be fully responsive to them. Indeed, apart from the settings where patriotic deference to leaders is exercised, there seems no way to guarantee contemplative or inhibiting space for anything now.

So far as photographs with the most solemn or heartrending subject matter are art—and this is what they become when they hang on walls, whatever the disclaimers—they partake of the fate of all wall-hung or floor-supported art displayed in public spaces. That is, they are stations along a—usually accompanied—stroll. A museum or gallery visit is a social situation, riddled with distractions, in the course of which art is seen and commented on.
Up to a point, the weight and seriousness of such photographs survive better in a book, where one can look privately, linger over the pictures, without talking. Still, at some moment the book will be closed. The strong emotion will become a transient one. Eventually the specificity of the photographs’ accusations will fade; the denunciation of a particular conflict and attribution of specific crimes will become a denunciation of human cruelty, human savagery as such. The photographer’s intentions are irrelevant to this larger process.

BOOK: Regarding the Pain of Others
8.29Mb size Format: txt, pdf, ePub

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