
Elfriede Jelinek’s name is synonymous with language. As Austria’s first Nobel laureate, she was so crowned “for her musical flow of voices and counter-voices in novels and plays that with extraordinary linguistic zeal reveal the absurdity of society’s clichés and their subjugating power.” And in Ramsau am Dachstein, which made its television debut on May 21, 1976, via the Austrian Broadcasting Corporation (ORF), she does not abandon this density. Instead, she reveals how landscapes articulate what the mouth alone cannot hold.
Though often overlooked in discussions of her work, Jelinek’s sole cinematic statement carries the same restless energy that animates her novels and plays. In a rich essay for this timely INDEX edition, film and TV historian Sylvia Szely frames it as a document entangled with the conditions of its own making. Commissioned for the Vielgeliebtes Österreich series between 1975 and 1977, it became part of a larger project seeking to produce a “critical land survey” of Austria through the eyes of those bound to its regions by memory or affiliation. Jelinek’s own connection to Ramsau am Dachstein was as intimate as it was peripheral, braided through childhood visits to her grandmother in the Styrian Mürztal. Yet intimacy here does not produce nostalgia. It sharpens perception and unsettles inheritance.
The broader context of Austrian broadcasting reform in 1974 unfurls a crucial backdrop. ORF, newly tasked with promoting national culture and values, found itself in a paradox. It invited artists who could interrogate identity while also expecting a reaffirmation of cultural coherence. Among them were Franz Novotny, Karin Brandauer, and Michael Guttenbrunner, who were already shaping or would go on to shape the world of Austrian cinema in various ways. Jelinek’s participation appears inevitable and improbable at once, as she faced great hardship as a result of it, not least of all because of the involvement of Claus Homschak.
Homschak’s editorial intervention, at the behest of ORF, alters the trajectory of the film in decisive ways. His insistence on incorporating picturesque footage introduces a layer of visual appeasement, an attempt to soften the film’s more abrasive elements. The result does not erase Jelinek’s vision so much as distort it. The piece becomes a site of struggle between competing aesthetics. One seeks legibility, comfort, a surface that can be consumed without resistance. The other insists on rupture, on a refusal of coherence, on a mode of expression that unsettles rather than reassures. What emerges is tension preserved within the structure of the film itself.
This tension finds its thematic core in the question of tourism and its socioeconomic reverberations. Ramsau appears prosperous, its snowy expanses and pastoral scenes inviting admiration. Yet beneath this surface lies a stratification that the film exposes with quiet persistence. Farmhands and laborers, those who sustain the land without owning it, recede from visibility within the dominant narrative of progress. Jelinek reintroduces them through a method that resists conventional documentary logic. As contradictions accumulate, she renders a visual essay in which meaning emerges through dissonance rather than synthesis.

The opening sequence establishes this approach with disarming clarity. A folk song drifts across a snowy mountainscape with a strange duality. It enchants, yet something within it feels unsettled, as though the landscape existed outside both time and frame. The voiceover announces its intent to demythologize the notion of “simple, original and genuine farm life.” The phrase “to give things back their history” resonates as both promise and provocation.

Central to this excavation is Josefa, whose presence anchors the film’s emotional and conceptual gravity. She smiles and laughs while recounting a childhood marked by deprivation, by relentless labor, by abuse inflicted within the very structures that claim to sustain rural life. Her recollections unfold in fragments, each piece carrying a weight that the tranquil surroundings cannot absorb. As she places kindling into her stove, the gesture gathers symbolic force. Memory becomes fuel, consumed for warmth, yet never fully extinguished. The act suggests both survival and loss, a quiet economy of endurance.
Her trajectory continues through a series of displacements. After leaving school at 14, she works as a dairymaid in the mountains, a period she recalls with a certain tenderness. The mountain pastures offer a temporary reprieve, a space where the weight of her earlier years recedes, though never entirely: “I forgot my childhood, so to speak. But I couldn’t forget entirely.” The statement holds its own contradiction, a reminder that forgetting remains partial, always haunted by what persists within.

The film places her story alongside flashes of tourists who traverse the same landscape with ease and delight. Horse-drawn sleighs glide through the snow, their occupants smiling, insulated from the histories embedded in the terrain they admire. For them, the farms become postcards in motion, fragments of an aesthetic experience detached from its conditions of production. The voiceover traces the economic structures that underpin this transformation. Landlords accrue profit through taxes, tithes, and the consolidation of property. Tourism emerges as both a continuation and an intensification of these dynamics. The history of Ramsau reveals itself as a layering of exploitation and accumulation.

The refrain “This is a beautiful landscape” reverberates throughout the film, each repetition hollowing out its initial meaning. What begins as affirmation becomes incantation, then critique, then something approaching accusation. Beauty itself becomes suspect, implicated in systems that convert aesthetic pleasure into economic value. A beautiful place yields greater profit. The phrase lingers, stripped of innocence.

Religious history enters the film with similar complexity. Ramsau, a rare stronghold of Protestantism in Austria, carries within it a legacy of resistance and suppression. During the Counter-Reformation, Evangelical faith was outlawed, forcing believers into secrecy under threat of torture. The presence of a worn Lutheran Bible from 1557, preserved across generations, embodies this history. It appears fragile, yet endures. Its taped pages carry the imprint of survival, a material trace of belief maintained against erasure.
The economic realities of the region further complicate its pastoral veneer. Farms produce only enough to sustain themselves, leaving little room for surplus. The arrival of tourism introduces new forms of capital, yet these gains remain unevenly distributed. The labor that once sustained subsistence becomes subsumed within a broader economy oriented toward external consumption. Authenticity recedes, replaced by a curated version of rural life designed to meet the expectations of visitors.

A striking anecdote from a local woodworker, who also serves as church choir director, encapsulates this transformation. Farmhouses once featured small towers with bells that summoned workers to their daily tasks. These bells marked time through labor, structuring the rhythms of communal life. Now they remain as decorative elements, silenced to accommodate transient visitors who prefer uninterrupted rest. Function gives way to ornament. History becomes aesthetic.

The film’s visual language reinforces these themes through moments of quiet disjunction. Skiers glide across the snow with effortless grace, their movements suggesting an unburdened relation to the landscape. Pan to Josefa, standing within the same expanse, her presence grounded, immobile, bearing the weight of histories that the skiers traverse without awareness. The juxtaposition resists overt commentary. It allows the tension to persist, unresolved, demanding recognition.

A shot of an empty gondola lingers with particular force. Suspended in motion, it carries no passengers, no visible purpose. It moves through space as if propelled by an absent logic, a system continuing its operation despite the absence of those it ostensibly serves. The voiceover deepens this critique through its articulation of tourism’s theatrical dimension, saying, “One visits the old farms like theater plays.” The landscape becomes a stage, its inhabitants cast into roles that must conform to external expectations. The tourist, positioned as the audience, demands a performance of authenticity that conceals the conditions under which it is produced. The voice continues, suggesting that the tourist must perceive the landscape and its customs as existing solely for their benefit, perfected for their gaze. The world becomes an open-air performance, sustained through repetition, maintained through illusion.
The reception of the film reveals the volatility of this exposure. Editor and documentary filmmaker Silvia Heimader details the hundreds of phone calls that flooded ORF following the broadcast, expressions of anger from viewers and stakeholders who felt misrepresented, even betrayed. The film disrupted the image Ramsau sought to project. It challenged the alignment between self-perception and external representation. The resulting backlash extended beyond critique into hostility.
Jelinek’s return to Ramsau for a public discussion only worsened these sentiments. Surrounded by local officials, members of the Austrian People’s Party (ÖVP), and community members, she encountered an atmosphere charged with resentment. The gathering carried an undercurrent of threat, a collective anger directed not only at the film but at the artist herself. Within this charged space, Josefa’s presence becomes particularly poignant. She attends, only to leave in tears as the hostility directed at the film redirects itself toward her. Her life, her suffering, has become an unwanted mirror held up to the community.
This moment crystallizes the ethical stakes of representation. To give voice to marginalized experiences carries the risk of exposing those individuals to further harm. Jelinek’s attempt to draw attention to the plight of women such as Josefa encounters resistance that reveals the limits of empathy. The film does not resolve this tension. It leaves it exposed, unresolved, an open wound within its own reception. Despite these challenges, the film’s engagement with language remains its most enduring contribution. Jelinek approaches cinema with a vocative sensibility that reshapes the medium from within. Speech and text become structural elements, organizing the flow of images while simultaneously destabilizing their apparent coherence.
The result of Jelinek’s first foray into television was that it was also to be her last, and she still bears the emotional scars of the mob mentality that sought to have its way with her like a political ragdoll for various factions’ own amusement. What’s so painfully ironic about the whole ordeal is that ORF was likely seeking this kind of counter-cultural narrative in the first place, given that Jelinek was a member of the Communist Party of Austria and already well known for her radical approach to narrative. Otherwise, there would have been no reason to ask her to participate in this project. But it was Homschak who overtook the editing, during which Jelinek was not present, thus sanitizing (if not altogether cutting out) much of her experimental leanings toward alienation.
Jelinek’s later reflection on the film, articulated in her 2022 essay “Shipwreck on the Mountain,” frames the work through the lens of failure: “What I captured was not supposed to be captured.” And so, the act of capturing becomes both transgression and necessity. The film records what resists representation, what eludes the frameworks designed to contain it. In doing so, it exposes the frayed edges of those frameworks. Her characterization of the project as a shipwreck suggests collapse, yet also preservation. A shipwreck disperses fragments across a landscape, each piece retaining traces of the whole while existing independently. The film functions likewise. It resists closure and remains open to reinterpretation, continuing to generate meaning through its unresolved tensions.
In recent years, reception of the film has shifted. Contemporary viewers, including residents of Ramsau, have approached it with a renewed openness, recognizing its insights into the transformations that have reshaped the region. Time alters perspective. What once provoked anger now invites reflection. Yet the film’s history remains inseparable from its meaning. Its scars persist, informing its continued resonance.
This dynamic extends beyond the film itself, gesturing toward broader questions about representation, perception, and the construction of reality. If landscapes can be rewritten, if histories can be obscured or revealed through shifts in perspective, then the stability of meaning becomes uncertain. What appears solid dissolves under scrutiny. What seems transparent reveals layers of mediation.

At the edge of such uncertainty lies a more elusive inquiry. Perhaps reality itself exists as a surface continually inscribed by competing narratives, each seeking to assert its version of truth. Beneath this surface, no fixed essence awaits discovery. Instead, there is an ongoing process of articulation, erasure, and rearticulation. The film gestures toward this process without attempting to resolve it.
In this sense, Ramsau am Dachstein extends beyond its immediate context, offering a meditation on the conditions of seeing and speaking. It invites a reconsideration of how eyes and ears shape our understanding of the world, how they collaborate and conflict, and how they produce meaning through their interplay. And perhaps this is where its deepest significance resides. Not in what it reveals about a particular place or moment, but in how it unsettles the mechanisms through which revelation occurs. Yet behind this continuity, something shifts. A recognition that meaning does not reside within the image or the word alone, but within the unstable space that connects them, a space that resists closure, that invites perpetual reconsideration, that holds within it the quiet possibility of seeing otherwise.









