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sciously, formally. When I originally filmed that footage, I did not make myself the center. I tried to film in a way that would make the community central. I thought of myself only as the recording eye. My attitude was still that of an old-fashioned documentary filmmaker of the forties or fifties and so I purposely kept the personal element out as much as I could. By the time of the editing, in 1975, however, I was preoccupied by the autobiographical. The written diaries allowed me to add a personal dimension to an otherwise routine, documentary recording.
MacDonald:
Your detachment from the Lithuanian community in reels one and two seems to go beyond the documentarian's "objective" stance.
Mekas:
I was already detached from the Lithuanian communitynot from Lithuania, but from the immigrant community, which had written us off probably as early as 1948 or even earlier, when we were still in Germany, in the DP camps. The nationaliststhere were many military people among the displaced personsthought we were Communists and that we should be thrown out of the displaced persons camp. The main reason for that, I think, was that we always hated the army. We were very antimilitaristic. We always laughed and made jokes about the military. Another thing that seemed to separate us from the Lithuanian community was that we did not follow the accepted literary styles of that time. We were publishing a literary magazine in Lithuanian, which was, as far as they were concerned, an extreme, modernist manifestation. So we were outcasts. That was one of the reasons why we moved out of Brooklyn into Manhattan. I was recording the Lithuanian community, but I was already seeing it as an outsider. I was still sympathetic to its plight, but my strongest interests already were film and literature. We'd finish our work in a factory in Long Island City at five
P.M.
and without washing our faces, we'd rush to the subway to catch the five-thirty screening at the Museum of Modern Art. To the other Lithuanians we were totally crazy.
MacDonald:
You begin
Lost Lost Lost
with your buying the camera, which does end up recording the Lithuanian community, but the camera is also suggestive of an interest that has come
between
you and that community.
Mekas:
Yes, recording the community was part of mastering new tools. It was practice. If one has a camera and wants to master it, then one begins to film in the street or in the apartment. We figured, if we were going to film the streets, why not collect some useful material about the lives of the Lithuanian immigrants. We had several scripts that called for documentary material. One of them required footage from many countries. My brother took a lot of footage for that film in Europe, while he was in the army.