Archive for November 3rd, 2007

NOSTALGHIA (Andrei Tarkovsky, 1983)

November 3, 2007

The following is one of the entries from my 100 Greatest Films from Italy, Greece, Spain and Portugal list, which I invite you to visit on this site if you haven’t already done so. — Dennis

Self-exiled from the Soviet Union, Andrei Tarkovsky went to Italy. In a highly symbolical, elliptical form, Nostalghia refers to this visit. Consider, for example, the glorious opening: a long-shot, in soft black-and-white, in which female figures, apparently peasants, rendered tiny by distance, their backs facing us, move farther away from the camera at a dreamily slow pace. This reflects the nostalgia of two Andreis for their Russian homeland, from which both are separated: the film’s protagonist, Russian poet Gorèakov, who is in Italy on a mission of academic research; Tarkovsky himself.
     Longing and guilt are conjoined in Nostalghia. Gorèakov’s translator, Eugenia, herself Italian, represents Italy, its seduction of the poet away from homeland and spouse. Gorèakov longingly dreams of his wife as Eugenia pursues him sexually. (“You’re a kind of saint,” Eugenia tells him disparagingly.) Meanwhile, Gorèakov is drawn to Domenico (Ingmar Bergman’s Erland Josephson, superb), who has imprisoned his own family to protect them from evil. What kinship does Gorèakov feel for this madman? Perhaps he regrets having left his own loved ones alone, and for years, in the nation that the other Andrei, Tarkovsky, associates with evil. Watching the film, we sense that one Andrei flows in and out of the other.
     Incessant wetness (rain; dripping water), patient, subtle camera movements, mirrors and human reflections, church bells, bursts of Beethoven on the soundtrack: here is another of Tarkovsky’s poetic achievements that draws us into a highly subjective experience, as though it were very gradually submerging us in a dreamscape. Candles symbolize spiritual illumination (Tarkovsky is Orthodox Christian and devout), and a stunning scene of public immolation—it is Domenico who goes up in flames—symbolizes Gorèakov’s fierce desire to purge himself of guilt. Tarkovsky is mining his own soul.
     Giuseppe Lanci lends magnificent, barely color cinematography.

DEMONS IN THE GARDEN (Manuel Gutiérrez Aragón, 1982)

November 3, 2007

The following is one of the entries from my 100 Greatest Films from Italy, Greece, Spain and Portugal list, which I invite you to visit on this site if you haven’t already done so. — Dennis

Not long after the Spanish Civil War, in a small village, a family’s conflicts mirror a divided nation. Gloria runs a black market food store with the help of her elder son, Oscar, while her favorite, Juán, is part of Franco’s entourage of guards. Oscar hates Juán, whose affair with Ana, Oscar’s wife, precipitated his flight to Madrid. Childless with Oscar, Ana is drawn to the care of Juán’s small son, “Juanito,” whose rheumatic fever enables him to manipulate her, his grandmother and Ángela, his mother, Gloria’s impoverished, orphaned niece, whose sympathies remain with the anti-fascist side loyal to the vanquished republic. When Juán returns home, violence explodes.
     Manuel Gutiérrez Aragón has co-written (with Luis Megino) and directed a narrative film that nonetheless moves from shot to shot, not scene to scene. Perhaps it is its thoroughly absorbed historical symbolism that spares this wonderful film the taint of “visual storytelling.” Dark, oppressively atmospheric and precisely lit, Demons in the Garden is one of those works—John Ford’s My Darling Clementine (1946) is another—where it’s impossible to determine whether characters and objects are emerging from darkness or disappearing into it. Everything bears an awful sense of both ill-fated history and ill-fated prophecy.
     However, Juanito’s view of reality is definitely emerging from the dark of a child’s bewilderment and ignorance. Juanito sneaks about spying and eavesdrops—for instance, when he is pretending sleep or an imminent heart attack. His perception is volatile. His father sends him another tin soldier, “a guard from Franco’s personal escort,” which inspires the boy to make his elders arrange a trip to Madrid so he can see Juán at work. But he recoils from his father, seeing Juán as nothing more than a waiter serving a master.
     This breaks the boy’s heart.

CAMMINA, CAMMINA (Ermanno Olmi, 1982)

November 3, 2007

The following is one of the entries from my 100 Greatest Films from Italy, Greece, Spain and Portugal list, which I invite you to visit on this site if you haven’t already done so. — Dennis

Hauntingly beautiful, Ermanno Olmi’s masterpiece is cinema’s greatest foray into biblical territory—and its least dogmatic. A commemorative reenactment by peasants of the journey of the magi to witness the birth of Christ drifts into the actual event, triggering again for the first time King Herod’s rampage of slaughter in Bethlehem. A “road picture” by caravan and foot, Keep Walking questions the faith of the faithful, the distinctions to which they cling in order to certify their faithfulness, and the disparities they often ignore between their behavior and professed beliefs. It’s a restless film.
     One of the opening events is little Rupo’s denunciation of Mel[chior], one of the magis, for ritually sacrificing a lamb, the boy’s sweet, innocent companion and, symbolically, The Lamb—Jesus. By film’s end, the three “wise men” and their entourage will have furiously withdrawn under threat from Herod, leaving Mary and Joseph and the newborn infant in peril. A lamb will prove the sole survivor of Herod’s raging fear of prophecy that this baby, not he, will prove to be the King of Kings. Did the infant Jesus, then, perish? Did he survive, or did only the idea of him survive? Is the grown Christ’s summary crucifixion a projection of the earlier event? In her brilliant analysis, critic Susan Doll asks, “What are the implications of building a religion based on the savior’s death?” In the film, his translator warns Mel that he will end up celebrating not Christ’s coming but Christ’s death.
     The film also conflates Testaments, identifying disparate humanity in its overwhelming aspiration. Doll points out that Olmi’s version of the magis’ journey suggests the Israelites, “who escaped Egypt to wander across the desert in search of the Promised Land.” Wanderers all, we are searching for home.
     Olmi wrote, directed, cinematographed, edited.

BLOOD WEDDING (Carlos Saura, 1981)

November 3, 2007

The following is one of the entries from my 100 Greatest Films from Italy, Greece, Spain and Portugal list, which I invite you to visit on this site if you haven’t already done so. — Dennis

Federico García Lorca’s 1932 play Bodas de sangre was based on an actual murder involving feuding families; for Alfredo Mañas’s 1974 musical adaptation Antonio Gades devised choreography suited to Emilio de Diego’s music. Flamenco ballet is—yes, this is possible!—both flamboyant and austere, as is Carlos Saura’s film version, again choreographed by and starring Gades. It is the most exciting dance film I’ve seen.
     It reminds me of Laurence Olivier’s Henry V (1944), which begins with the backstage preparations for a performance of the play at the Globe Theater, and then gradually draws us into the play’s medieval action before returning us to the framing device representing Shakespeare’s day. Saura begins and ends his film with the same sepia photograph: at the outset, perhaps of Andalusian villagers; at the close, of the dancer-actors in costume posing as them—yet a photograph haunted by the reality the villagers represent. At the beginning, there are preparations for a performance, including the thoughts of dancers as they apply makeup. Elvira Andrés, artistic director of Ballet Nacional de España, who worked on the film: “Saura wanted to see what happened when the dancers arrived and their preparations for the day[,] and he made wonderful photography from it. The images are memorable because they are authentic.”
     This is followed by the performance—a rehearsal set against enormous windows in a bare-bones rehearsal space. The drama passionately unfolds: a bride takes off with her former lover, and a knife duel to the death ensues between the two men. By that time, we have been so fully drawn into the action that our hearts are poised to burst.
     In a way, then, the film is about us, the audience—about our willingness to suspend disbelief. We embrace the human reality a performance represents.

CHILDREN REMEMBER THE HOLOCAUST (Mark Gordon, 1995)

November 3, 2007

In Children Remember the Holocaust excerpts from actual diaries and letters written by young Holocaust victims, some who perished, some who survived, are read over pertinent black-and-white images culled from film and photographic archives. These match-ups of visuals and voiceover haunt; the technique is fluent, as pans and zooms are delicately applied to stills and, in addition, slow motion and freeze frames are applied to moving images. The film is a marvel of tone, still, sad and poetic; and although it covers a range of time (from the hopes of European Jewish children, to the dashing of those hopes in the Nazi inferno, to the feelings of young survivors upon rescue), the film seems instead to project an elongated moment, as though time had been given illimitable depth.

Children Remember the Holocaust somehow seems both immemorial and a shared part of our memory. In this, it’s closer in spirit to Chris Marker’s great science-fiction film La jetée (1962), in which a man’s image and disembodied voice time-travel across a series of stills from his past and future experience (Georges Sadoul has described the film as “Bergsonian in its concern with memory and the philosophy of time”), than it is, say, to something by Ken Burns, whose literalism holds such a thing as The Civil War (1990) tightly within the bounds of history. Perhaps it’s the difference between poetry and prose—although, let me add, Children isn’t at all “poeticized,” that is, tinged with selfconscious lyricism.

The film gazes and gazes at beautiful young faces that become, for us, repositories of searing experience, while the variety of these faces, additionally, becomes correlative to the different thoughts and feelings of these painfully articulate girls and boys. In this solemn testament, even upon being liberated one matter-of-fact girl informs us: “I had no reason to be glad. I was all alone, without a living soul to call my own.” How can a child mend without her family? Such faces, such voices. Although the film is meant for children, images of corpses and death are exacting—and given fresh import by the film’s voices. “Our deliverance was long overdue,” one says; another asks whether the world is coming to an end.

These voices command attention—voices interwoven to illuminate various facets of a common ordeal. These voices reflect on finding oneself torn from happy, ordinary life and imprisoned in a German death camp: “Was I in Hell? Was I being punished for my sins?” “I was someone else.” “I was no one.”

This variety of voices helps distinguish Children Remember the Holocaust from a stylistic antecedent, the indigestible Dear America: Letters Home from Vietnam (1987), whose numerous letters, read aloud, become repetitive because the filmmaker, Bill Couturie, rather than attempting to bring into focus the humanity of the soldiers, pursues (and with what effectiveness!) the single goal of reducing his audience to tears. Therefore, while Children is something that is being shared with us, Dear America is instead something with which we are being assaulted; it’s awash with self-pity in which we are encouraged to wallow. Chilled by subject matter it has no interest in exploiting, Children offers a breadth of human response from the children that holds and absorbs us; the focus doesn’t shift to us the audience, to our ready capacity to suffer along with the victims of history, but instead stays with the children and the enormous situation that enveloped them. Children is spellbinding, enchanting, not voluptuously cathartic. Too, while Couturie employs dozens of famous actors to read his Letters Home, their celebrity a distraction for those attempting to identify their voices, the maker of Children uses only five young actors who pose no such problem: Kirsten Dunst,* Cynthia Nixon,* Gabriel Olds, and Casey and Nina Siemaszko, all of whom perform indelibly.

Carter Burwell’s tactful music, Ned Bastille’s fine editing, and D. Shone Kirkpatrick’s writing all contribute to the splendid result. Kirkpatrick and Mark Gordon, the film’s maker, co-produced. It is above all Gordon’s film—and proof there’s life, even art, after Speed (1994), which Gordon produced, giving him (in both senses) the currency to pursue this more interesting project. Moreover, Gordon brought with him from Speed his immensely gifted star, Keanu Reeves, who appears onscreen periodically to introduce the film’s different segments. To his everlasting credit, Gordon allows Reeves to appear before us in the full splendor of his richly golden complexion; devious lighting or (as in The Matrix) makeup to mask Reeves’s skin color would have dealt the film’s credibility a gratuitous blow. Reeves as Reeves should look like the real Reeves if his words are to be believed; and, indeed, there is no actor on earth better equipped to reach out to the young. This is because of Reeves’s remarkable humanity—his righteousness absent all taint of self-righteousness. When at the end he beseeches his young audience, “Open your heart,” it’s hard to imagine a soul so churlish as to resist Reeves’s dignified, gentle command.

* Well, times change. At least when Gordon’s film was first shown on daytime American television in 1997, Kirsten Dunst’s and Cynthia Nixon’s were more or less unfamiliar voices—and, indeed, as voices go, they may still be.