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Director/Coscreenwriter: Federico Fellini
By Roderick Heath
Thanks to the enormous impact of La Dolce Vita (1960) and 8½ (1963), Federico Fellini’s name had been vaulted into the tiny canon of filmmakers whose names were household words. The phrase “Felliniesque” came to spell out a brand of gaudy, sensual, yearning artistry in the same way Hitchcockian meant suspense and DeMille meant the epic. Fellini’s panoramic grappling with the chaotic impulses of society at large and his own internal universe glimpsed in those two films had also seen the tension between the neorealist Italian cinematic model Fellini had inherited and the fantasticality, riven with expressionistic vividness, priapic excitement, and raw showmanship, that he was increasingly drawn to, seemingly resolved in favour of the latter. The rest of his career was to be given over mostly to riotous conjurations of spectacle, to the point where filmgoers would be split into camps, those who would by and large reject Fellini’s later works as monuments to self-indulgence, and those who would continue to greet them as carnivals celebrating artistic personality at last given its proper imperial status in the cinematic realm, in a way previously denied to all but the most rarefied talents. When his adaptation of the ancient Roman novel Satyricon was to be released in 1969, another version of the same book was also being filmed. So, Fellini’s name was added to the title, turning auteur into brand, a promise, an advertising gimmick, and soon his works like Fellini Roma (1972) and Fellini’s Casanova (1976) wore their authorial mark like haute couture designer labels.
Fellini had first moved beyond 8½’s fetid self-analysis approach when he made Juliet of the Spirits (1965), a showcase for his wife and consistent collaborator Giulietta Massina that also extended the navel-gazing favour to her, attempting to evoke a woman’s inner life in similar terms to his own autobiographical tale, in flourishes of visual rapture alternated with discomforting personal confessions and obfuscations. For his next feature (with Toby Dammit, his contribution to Histoires extraordinaires, 1967, in between), Fellini took up the fragmentary novel most often credited to Petronius Arbiter, a contemporary of the Emperor Nero, who was famed in his time as a fashion guru and style expert, who nonetheless eventually committed suicide during an epic banquet, an act intended as both escape from Nero’s wrath and a colossal goad to it. The weirdness, extravagance, and decadence of imperial Rome held obvious attractions to Fellini, as a place both to continue the theme of looking at civilisation’s discontents by turning an eye to the past, and a new stage to turn his new delight in pure optical rapture upon. The artistic atmosphere of the late 1960s had evolved at blinding speed, and in some ways Fellini had done his part to help it along. The monologue about doing away with the dead and dated parts of the modern soul in 8½ had been taken up as a generational creed along with aspects of the film’s technique and visual lexicon, and by 1969 Fellini’s once-scandalous approach to sexuality and other corporeal perversities was, if not exactly quaint, certainly restrained. Fellini’s artistic persona was fortunate in many ways, particularly as the things he was wrestling with inside himself were also the things he delighted in provoking others with.
Satyricon was a particularly challenging project to take on in this regard as the book revolves around a daisy chain of sexual couplings, many of which are homosexual. In Petronius’ book, this subject is tackled with blunt and lackadaisical acceptance in the classical way, if laced with Romanesque attitudes still sadly familiar to us today, in which gay activity was often a low and dirty business fit either for comedy or insults with political connotations. Fellini’s ongoing exercise in self-purgation might well have also driven him to take up such a subject. The director’s fascination with physicality as a realm too often ignored by filmmakers usually happy to offer up fantastic perfection, was rich with both fixated fascination and morbid unease. He filled his movies with galleries of oddball types, an allure that with Satyricon branched out into a more complete regard of the body as censorship limits fell away. Fellini’s love of the great, fleshy maternal body, reminiscent of a pagan faith stretching back to the Venus of Willendorf, celebrated in 8½ was his natural theatre of sexual delight, but he pushed past this to try and encompass all forms of carnality. Bodies fill every cinematic orifice of Satyricon, young and muscular, old and pendulous, withered and gross, bulbous and bountiful. A rebellious artist trying to throw off Catholic moralism was also trying to connect urgently with this dance of repulsion and delight. Fellini had offered up some broad queer caricatures in La Dolce Vita, and Satyricon finds him caught in a posture, at once fascinating and perturbing, of trying to encompass pansexual lust as just another wing of the museum.
Fellini also declared that Satyricon was less an attempt to delve into the past as it might have been but rather as a self-conscious modern attempt to dream it – or, as he put it, trying to give it the same atmosphere as an exploration of a Martian city. Right from its early frames, exploring the labyrinthine world where protagonist Encolpio (Martin Potter) subsists in Rome’s lowest, subterranean precincts along with the rest of demimonde populace, Satyricon inhabits a space replete with dreamlike extrapolations of ancient paraphernalia, whilst the characters walk, squirm, wrestle, play, fuck, and fight in spaces alternately narrow and cavernous. Fellini’s imaginative palate here might well have been stretching back to the spectacles of silent cinema. He had already hinted at his lingering fascination for the oversized zest of Italian cinema in those days when he referenced Giuseppe Pastrone’s foundational work Cabiria with his beloved 1957 tragicomedy Nights of Cabiria, a film that wryly correlated the exiled and enslaved eponymous heroine of Pastrone’s work with a would-be modern equivalent. Pivotal images and motifs from Pastrone’s film float to the surface here, like the face of the colossal temple of Moloch, here remembered in a glimpse of a huge sculptural face pushed down an alley, and a violent earthquake shaking the world of pathetically small people with contemptuous energy. Likewise the monumental sets (overseen by Danilo Donati) harken back to the likes of the grand silent projects of Fritz Lang and D.W. Griffith, whilst also taking licence from the oneiric worlds conjured by the German Expressionists. Satyricon takes place in a barely liminal place, a fact clear even before Fellini strays into a countryside where the sky glows hallucinogenic hues, like a ‘50s scifi movie’s approximation of an alien world, and ocean-going galleys that look like crashed spaceships, painted in hues alternately trippy and earthy thanks to the superlative cinematography of Giueseppe Rotunno.
Whilst signalling a never-never approach to the Roman text, Fellini’s method actually allows him to get at the essence of another age in ways many more familiar approaches never manage. He creates an infinitely strange scene, full of painted faces and tinny jewellery and totemic objects, ringing dust and febrile sweat and stinky-looking clothes, all so immediate they threaten to peel themselves out of the screen and haunt your nostrils. The early scenes depict Encolpio living in fetid poverty, a student who seems to have abandoned his studies in favour of cohabitation with his beautiful young slave and lover, Giton (Max Born). But his fellow and former lover Ascilto (Hiram Keller) crows on the fact he’s played a vengeful prank on Encolpio by selling Giton behind his back to the actor Vernacchio (Fanfulla) as a pretty face for his stage. Encolpio, after fighting with Ascilto and forcing him to tell where Giton is, confronts the actor, who surrenders the boy when a rich man in the audience reminds him he’s already on thin ice for his habits of satirising the Emperor, making the actor afraid of any further legal troubles. Encolpio is gratefully restored to his bed with Giton, only for Ascilto to come in, and the boy promptly votes to go with him instead, leaving Encolpio alone and desolate again. The earthquake causes the underground complex where Encolpio lives to collapse, and he barely survives. Later, visiting an art gallery, he encounters a friend, the poet Eumolpus (Salvo Randone). He invites Encolpio along to a banquet being held by the immensely rich Trimalchio (Mario Romagnoli), who fancies himself a poet as well, but is really a might vulgarian who oversees orgies of self-congratulation and indulgence.
Trimalchio’s orgy is the kind of sequence Fellini always went to town with, an extravagant show of what wealth pulls into the plutocrat’s orbit, but lacking the bohemian bravura that often gripped similar scenes in his earlier films. Trimalchio’s festivities are instead crass spectacles where Homer is recited but the real entertainment highlight is the master ordering Eumolpus to be thrown into the kitchen oven as a punishment for his drunken outburst, after he’s pelted with food for reciting his poems. Trimalchio’s servants do drag the poet down to the kitchen and pour scalding matter on his face, but stop short of actually throwing him into the oven. Trimalchio boasts of his desire to own lands right down to Sicily so he travel the length of Italy without leaving his own property, and confesses to a youth spent as sex slave to both master and mistress as part of his long apprenticeship before becoming a crony of the Emperor, with the inference that anyone else who wants to get somewhere needs to get on with such an apprenticeship. Roast animals filled with smaller treats are sliced open, disgorging their goodies like steaming viscera. Trimalchio is carried up through the hills to visit his future tomb, play-acting the mourning rites and genuflecting obligated by his death for his pleasure whilst he’s alive, only for one of his friends to narrate a comic narrative about “the Matron of Ephesus,” a bride mourning her rich husband who falls in love with a soldier detailed to watch a hanged man’s body in the same cemetery. After the soldier’s charge is stolen, the widow quickly volunteered her dead mate’s body as a replacement to save her new lover from punishment: the moment you’re dead, even the greatest man isn’t worth shit.
The alternately tedious and violently compelling proximity of Eros and Thanatos is an obsessive refrain in Satyricon, depicting a world mostly lacking the kinds of safety cordons between activities and moral precepts we’re used to today precisely because the cycles of life and death move much faster, push harder, demand reflexive action. Antihero Encolpius is finally stricken with impotence – “I’ve lost my sword!” – in the film’s concluding scenes, stripping him of his purest device for expressing his life-lust after his many adventures driven by his own erotic urges and those of others. The only quality that elevates him over most of these others is that he is sometimes touched with an effervescent poeticism that comes at the end of such ventures. When Encolpius and Eumolpus stumble drunkenly away from Trimalchio’s company, they fall down on a ploughed field as the poet recites rapturously and offers his spiritual gift of poetry to the younger man: the path through absurd plenty and grotesque wealth has granted the two men a moment sheer, unbridled beauty and essence-grasping. But Encolpius’ finds his life about to take a strange turn, as he’s picked up from the beach where he fell asleep by slavers and dumped in the cargo hold of a ship, where he finds himself accompanied by Giton and Ascilto.
Friends of the emperor are collecting attractive young men for his sport whilst voyaging to his private island, and this wayward trio have been imprisoned on the ship of rich merchant Lichas (Alain Cuny). During the course of the voyage, Encolpius spies on the master of the ship and his wife Tryphaena (Capucine) in their floating pleasure dome. Caught in the act, Encolpius is forced to battle Lichas, who dresses as a gladiator and fights well. Instead of killing the younger man, Lichas prostrates and ravages him. This twist leads into pansexual romps that finally result in Lichas, smitten with Encolpius, engaging in a marriage rite with him, under his wife’s seemingly approving gaze. But when the ships reach the Emperor’s island, the passengers are just in time to see the Emperor (Tanya Lopert) surrounded by assassins sent by a usurper. The Emperor commits suicide before they can kill him, so they board Lichas’ ship and when he protests their actions, he’s swiftly and brutally beheaded. The prisoners are all dragged off to serve new masters, but Encolpius and Ascilto manage to give their captors the slip and traverse the rocky, unfamiliar shore they’ve been stranded on.
Petronius’ Satyricon was a bawdy, talkative, cosmopolitan affair, both a lampoon of a civilisation at its height and a product of it, sarcastically annexing the wanderers of Greek and Roman mythology and forcing them to play out a humorously debased version of those myths, in a manner other artists would take up from Alexander Pope with his The Dunciad to James Joyce with Ulysses. Fellini, although building his film around characters and incidents from the source, nonetheless offered a very different artistic and conceptual beast, transmuting his basis into something that often looks and feels like the kind of crazy dream you’re supposed to have after eating cheese and olives before bedtime. The book as passed down to us is actually a series of portions and extracts, with perhaps hundreds of other pages still missing. Fellini tried to incorporate the disjointed impression this gives the reader in his own film, which segues with dreamy dissolves and interludes between phases of a narrative that stutters forth as a series of tableaux, resulting in an initially bewildering, even maddening sense of flux pervading proceedings. He also bolstered the impression by utilising deliberately mismatched dubbing for the cast, which, as was common in Italian films of the time, was polyglot. Potter, a British actor, had established his fides for this material starring in two 1968 teledramas, Nigel Kneale’s future-shock parable The Year of the Sex Olympics and Philip Mackie’s The Caesars, an intelligent precursor to the better-known I, Claudius. But he was asked to provide the eye of Satyricon’s storm rather than give a star turn, his form an integral part of the wider canvas.
Upon revisit, Satyricon actually proves quite straightforward, if still governed by its own rambling, discursive attention patterns. Throughout the film, Fellini reduces the screen to a kind of moving fresco filled with bodies and architectural designs, atomising the visual experience. The act of travelling with and through Rotunno’s camera is as vital an act as paying attention to the story or dialogue, indeed moreso, as we are immersed in Fellini’s constructed world. Trimalchio’s banquet is repeatedly punctuated by guests staring at the camera as if it was another, fallible, intoxicated person present to witness this panoply of excess, and elsewhere the photography crumbles into variegated impressions, obliquely viewed. A tracking shot through the underground zone Encolpius inhabits at the outset cruises along a boulevard teeming with vendors, pedestrians, and flotsam of a floating world, and domiciles off the way filled with denizens including ordinary families and prostitutes with clients, all of them reduced to a kind of macrobiological diorama: the fecund business of being conceived, born, surviving, and dying laid out in a wild, near-mindless nest of human animals. Trimalchio’s banquet repeats the same motif, starting with a purification ritual where the guests bob up and down rhythmically in the nude, before the feast where they’re laid out in their prone rows like sardines served up not as food but as witnesses to generosity of the gross overlord. Satyricon certainly offered Fellini a chance to act out his most licentious fantasies about the past as well as way of appealing to the new mood of the cinema audience with his high-psychedelic vision.
And yet Fellini offers such marvels whilst fumbling towards a new fulfilment, however perversely realised, of the old neorealist ideal of laying out society for the camera to see in all its layers. His mural seethes with a sense of life as lived in different zones, with Encolpio’s journey spans highest social level to highest, by dint of his status as bohemian student and artist, perpetually broke but connected with the minds of the empire, and then as a fool of fortune scooped up and dumped down by the shifting tides of social action. The schism between mind and body had been a central theme Fellini chased down again and again, purveyed through figures like the clown in La Strada (1954) who operates from the most bestial urges and evolves into an empathetic human too late, to 8½’s Guido Anselmi, tormented by the needs of his physical and erotic selves even as his intellectual and emotional aspect constantly strives to reconcile his facets. His final acceptance of himself and attempt to move past it opened the gate for Satyricon, which dives into a vision of the past that sees that age mostly free of such schisms. No-one is surprised by any urge of the body or mind, although there are opposing reactions to free indulgence. When Encolpius and Ascilto enter an abandoned villa looking for plunder, they instead find an African slave girl hiding away, who joins the men in a threesome, an interlude that’s notable as perhaps one of the few truly joyful erotic moments in the film. The girl giggles in aroused delight at the two men caressing each-other, three free-and-easy people momentarily released from various forms of bondage in a moment of careless sensual indulgence. Earlier, by contrast, a society wife kissing Trimalchio’s mate with tentative Sapphic fascination stirred the macho outrage and lust of her husband.
Fellini also attempts, amidst all the carnal fetishism, to dig into problems persistent in our communal life. Access to all that splendour is the lot of the rich and powerful. Others are forced to take their pleasures where they can, and the use of other people’s bodies, sexual and servile, is endemic. Encolpio is initially frantic in his desperate desire for his nominal slave, whom he nonetheless gives the freedom of choosing his own path, only to be repaid when the boy rejects him immediately. Vernacchio’s actor troupe hacks off body parts from slaves purchased for performances, then have the actor playing the Emperor “restore” them. Eumolpus is the voice of reason and beauty partly hiding a jealous man longing for sensual delights, bemoaning the decay of artistic and receptivity both thanks to the insidious power of Mammon and luxury dulling the senses whilst craving a little such dulling himself. Trimalchio is revealed as ancestor and avatar of the magnates and moguls who danced through Fellini’s contemporary panoramic works, promising horns of plenty to the agreeable and destruction to the upstarts and time-wasters. The downfall of the young Emperor brings not liberation but a reactionary new regime, no less violent but seemingly more puritanical, celebrating itself with triumphal processions. Some seed here for Fellini’s branding of Fascism as a mixture of holiday camp workout and Busby Berkeley production number in Amarcord (1973). A shot of the crew of Lichas’ ship hauling in the carcass of a dead basking shark recalls the discovery of the mutant sea monster at the end of La Dolce Vita, signalling a continuum, the confrontation with the strangeness of nature and its role as bewildering foil to human arrogance.
One of Fellini’s boldest and strangest inventions was the figure of a hermaphrodite albino, worshipped as a holy oracle and demigod by people in the surrounding district to the profit of his keepers. In the fourth of the film’s hazily bracketed chapters, Encolpio and Ascilto, looking for a way to make some money stranded far from home, kidnap the demigod with the aid of a hulking local. But the trio haven’t reckoned with the pampered and crippled oracle’s inability to survive the heat and dryness of the landscape, and s/he dies of dehydration. The angry third man attacks his fellows in this disastrous enterprise for their ignorance, forcing them to fight back, and Ascilto knocks him out. The hermaphroditic oracle embodies Fellini’s fascination/fear in the flesh taken an extreme, one that edges into territory anticipating David Lynch’s images of perverted birth in Eraserhead (1976) and the new flesh sagas of David Cronenberg, as the sorry creature pants desperately for water. Incapable of speech, rotund breasts jutting from a sickly white form, the oracle is a weird survival of a misbegotten creation ironically taken up as an icon of religious fervour, and an expression of hazy sexual identity beyond the healthy jutting pricks and mighty breasts of Fellini’s homier fantasies. Encolpio, played by the blonde-haired Potter, and Ascilto, by the dark-haired, aptly satyr-like Keller, occasionally come across as arch queer caricatures with their flashing eyes and sneering, revealing the limitations besetting Fellini’s efforts to escape old frames of reference. But then again, everyone else is turned into a Hogarthian study in essential nature, in the yawing lusty mouths of the high society women and the voracious maws of the menfolk.
In this way, Fellini accesses one of the defining elements of a pre-modern literature and mythology, where the characters are functions of social or moral values or their antitheses, and embodiments rather than creatures of psychological reflexes. Pier Paolo Pasolini, one of his protégés and a successor as Italian cinema hero, was moving into similar territory with his takes on Oedipus Rex (1967) and Medea (1969), equally strange if cooler-tempered, headier explorations of the past through a meshing effect of artifice and authenticity in dialectic. Also like his former collaborator, Pasolini would eventually be drawn to study the recent past evil in Italian life, in Salo (1975), through the prism of classic literature, the dose of black arsenic to Satyricon’s bitter but heady wine in contemplating the twinning of erotic excursion and will to power. Ascilto, when first glimpsed, crawls out of the shadows like a big cat, almost the actualisation of Encolpio’s disruptively horny id. The film’s most beatific visions of human nature, ironically and yet also as a consequence to all this contemplation of appetite, mostly involve death, although it’s also present in Encolpio and Lichas’ surprisingly lovely wedding sequence, an episode of tender affection, complete with the aging businessman dressed as a young bride, that defies cynicism. Following their initial escape from the galleys after Lichas’s murder, Encolpio and Ascilto stumble upon an abandoned villa. They’ve just missed the suicide of the master (Joseph Wheeler) and his wife (Lucia Bosè), after farewelling their children on the road, apparently having been obligated to die as adherents of the dead emperor: the husband commands his wife not to do the same as he slices his wrists and slowly bleeds out, but she follows him into death.
The quiet, even ethereal evocation of loving in the face of death is later rhymed with Ascilto’s death at the hands of a boatman-turned-robber: when he finds Ascilto’s body, Encolpio pauses for a sad rhapsody over the man who has constantly baited and betrayed him but has also been, to the end, a being of enormous life-force, teasing, pushing, defying, aggravating, invigorating. The salutary, totemic quality of these rhyming scenes privileges the characters in them with a sense, however fleeting, of substance achieved in having lived, as opposed to the blithe insubstantiality of actually living, and the tenacity of affections in the face of nihilism. Lichas’s death, which sees his headless corpse collapse to the deck whilst his heads bobs in the water, achieves on the other hand a bleak and shocking effect of suddenly curtailed life and raw violence, his wife gloating from the boat and his husband shocked back out of the bliss of his brief, peculiar nuptials. This moment is linked in turn to Encolpio’s later fight for survival when, in punishment for the oracle’s death, he’s cast into a labyrinth and forced to battle a hulking executioner wearing a minotaur mask. This scene, shot in sweat-inducing close and oblique shots that distort and cut off understanding of the geography, conveys Encolpio’s utter existential desperation as fate has brought him to this nightmarish zone.
Encolpio escapes death by pleading for mercy from the executioner (Luigi Montefiori), who strips off his mask and vows fellowship with him. Encolpio soon learns he’s been the victim of a mean prank, an amusement for the citizens of a town who celebrate a day in honour of Momus, the god of laughter, and his reward for his elegant pleas is to be presented to a woman, Ariadne, whom he must have sex with to cap the festivities. But this is when Encolpius finds his experiences have left him with only a limp noodle. Fate tosses him a salve as he encounters Eumolpus, who has stumbled his way into a lucrative governorship and has now given himself up to pure hedonism in a brothel called The Garden of Delights. Now he’s surrounded with concubines who happily take to the task of trying to restore Encolpius’s virility in a hilarious ritual where some beat him on the buttocks with twigs whilst others ride a swing over his head, with Ascilto gleefully joining them to pile insult upon injury. Finally Encolpius goes to visit a witch, Oenothea (Donyale Luna), whose own tale is pointlessly but amusingly narrated as her past involves lighting tortures with the radiant power of her crotch. But whilst he does regain his potency with the witch, Encolpius is distracted from the fight that claims Ascilto’s life, like a karmic retribution, the loss of his wild and impish second self.
Soon Encolpius learns that Eumolpus has also died, just before he was about to make a voyage to sell a fortune’s worth of slaves. But Eumolpus was at least well-prepared for that end, as, with his body wrapped for the grave, his creditors learn that he’s promised them a slice of his fortune in his will if they will quite literally eat him, piece by bloody piece, a gory task the businessmen nonetheless agree to. This makes for the poet’s perfect kiss-off to banal beings of money he hated so much, and the reductio ad absurdum of the tale’s refrains of wealth, possession, corporeal meaning, and death. Encolpio meanwhile joins the freed slaves in making off with the ship and sailing to a remote island that becomes home and haven. The fantasia finally flickers out to a close with Encolpius reaching a state of being roughly coincident with maturity, joining the escapees from the reach of the imperial yoke, entwining the achievement of personal and political freedom and signalling both as states towards which humans are doomed to strive through all the cruel and amusing learning processes of existence. Perhaps the most pungent quality of Satyricon from today’s perspective, which is sometimes ironically celebrated as an artefact of the era of its making in a manner not dissimilar to the way Fellini in turn looked back to the distant past as a time of lawless possibility, is its attempt to encompass basic extremes of human nature in a manner free of sentiment or nostalgia, enslaved to no-one’s idea of what cinema should look or sound like except its creator’s, vibrating to its own madcap penchant, at once feverishly beautiful and garishly ugly. The film’s last conceit is one of its most brilliant, after commencing with Encolpius’ laments before a wall covered in graffiti, by returning to this motif with the characters all painted on ruins standing on the lonely sea-shore. These people echo through time in faded, remote images, the thrumming blood of their lives turned to dust but some transcription of their nature left persisting in art, fixing their baleful gazes upon the denizens of another, perhaps no wiser time.
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Director: Mario Bava
By Roderick Heath
Mario Bava is beloved by cineastes as the filmmaker who helped define the modern concept of horror and thriller cinema, as well as the founder of the giallo style that would shape both. But like most Italian directorial talents of the time, including rivals like Sergio Leone and Sergio Corbucci, who were not lucky enough to be counted amongst the anointed guard of art filmmakers, Bava dipped a toe in the other genres that were mainstays of the Italian film industry of the day: spaghetti westerns and peplum. Peplum films, a genre more usually known outside Italy as “sword and sandal” (the word “peplum” refers to a type of Greco-Roman toga), told stories based in classical history and sometimes outright mythology, and had been a mainstay of Italian film since early spectacles like Giovanni Pastrone’s Cabiria (1913). Thanks in large part to the appeal of imported American champion body builder Steve Reeves, 1957’s Hercules, directed by Pietro Francisci and produced by then-major Italian studio Titanus, proved a huge hit and sparked a general explosion in the genre. The once-parochial brand found an international audience amidst fans of zippy, simple thrills, kids delighting in straightforward action fantasy, weightlifting freaks, and aficionados of campy delights. Once Reeves bowed out of the role, Titanus went through several more beefcake heroes, including Jayne Mansfield’s husband Mickey Hargitay and Leeds-born former Mr. Britain, Reg Park.
Bava had served as cinematographer and special effects whiz on Francisci’s hit. After years gaining a reputation not just as an expert film technician but also as a sure hand at rescuing film productions, including mentor Riccardo Freda’s I Vampiri (1956) and the ambitious peplum drama The Giant of Marathon (1959), Bava finally made his proper directing debut with La Maschera del Demonio (1960). It was only natural that at some point, the new filmmaking star would be hired to handle an entry in the Titanus Hercules series, and Hercules in the Centre of the Earth was it. Bava’s forays into the western mode are generally considered his weakest work, but his historical action films are defiantly oddball and striking, in part because he displayed a propensity for mixing genres. On Hercules in the Centre of the Earth he injected a powerful strain of his gothic horror style, and later, in the face of stringent circumstances, blended western plot rhythms with a distant historical setting on Knives of the Avenger (1966). Bava, belated as his recognition was, is today seen as particularly important because of his influence on later filmmakers, including John Carpenter, Dario Argento, Ridley Scott, and others. Hercules in the Centre of the Earth is particularly vital in this regard as a nexus for several later cinematic strands. At first glance, Bava’s lush, baroque, eerie sense of style would hardly seem matched with the aesthetics of peplum, usually shot in the sun-dappled climes of Spain replete with oily guys in loin cloths sparring and chariots trundling across the landscape and releasing basso profundo laughter. But with Hercules in the Centre of the Earth, Bava, who shared writing credits with Sandro Continenza, Franco Prosperi, and Duccio Tessari, created a work that taps into the deepest spirit of the fantastic in spite of his low budget, cramped production, and the regulation tropes of peplum inimical to his dark and anarchic storytelling spirit.
That brings up an interesting point: what films do actually channel the feeling of mythology best? Most movie fans are used to the grandiosity of spectacular takes on mythology, from The Ten Commandments (1956) to Peter Jackson’s Tolkien films and other CGi-riddled recent fare, or the less expensive, but intricately manufactured works of Ray Harryhausen, whose Jason and the Argonauts (1963) shares some of its strongest aspects with Bava’s film. Art movie stalwarts might let their minds drift to the no-less-stylised, but considerably more allusive, purposefully estranged takes of Pasolini on Medea (1969), or Paradjanov’s Shadows of Forgotten Ancestors (1964), films which evoke the often very surreal aspect of mythic storytelling, glimpsed as if through a veil, broken frescoes in glittering fragments rather, if also neglecting their usually strong, orally based narrative values. Hercules in the Centre of the Earth tends closer to the former, and accepts the general rules of the peplum genre, a style generally governed by very strict rules of firm morality and clean-cut heroes. But it also successfully blends a quality of the otherworldly, verging on the hallucinatory, in its evocations of the comic-booklike storytelling essentials of classical heroic myths, to conjure a work that takes place entirely in a cordoned reality.
The film’s opening sees Hercules meeting up with friend and fellow monster-slaying mythic hero Theseus (George Ardisson) somewhere in the Achaean countryside. Hercules is heading to the city of Hercalia after a legendary journey to see his fiancée, the Princess Deianira (Leonora Ruffo). Theseus, ever the ladies’ man, is too busy making out with Princess Jocasta (Ely Dracò) to notice a gang of hired assassins sneaking up on them, and a wild melee breaks out as Hercules and Theseus fight off the bad guys, climaxing in Hercules picking up a wagon and sending the assassins skittling.
Hercules continues on his way to Hercalia, but he finds the city beset by famine and pestilence, the populace deeply unhappy and believing the gods have cursed them. Deianira herself seems to be under an evil influence, wandering the corridors of the royal palace in a dissociated stupor murmuring Shakespearean odes to Hercules, whom she can’t recognise and instead believes drowned at sea. What Hercules doesn’t know is that Deianira’s uncle, Lico (Christopher Lee), serving as regent during her illness, is actually a black magician who has made a pact with the dark pagan gods which used to reign in the region. He also hired the defeated band of assassins. One of them reports their failure to Lico but still demands to be paid. Lico seems happy to do so, only to lure the unfortunate goon into a trap that guards his treasure horde, causing hidden spears to spring out and impale the would-be killer like a pin cushion and leaving him dangling in gruesome rictus. This kind of clever-nasty gimmick harks back to silent serials and anticipates the flavour of the James Bond films, although that series was still a year away.
Lico’s evil designs are made apparent to the viewer, although Hercules remains oblivious to them for a long time to come. Lico keeps the mesmerised Deianira installed in a sarcophagus in the labyrinth below the palace, intending for her to join the populace of zombielike ghouls already sleeping there. Bava here nods to Nosferatu (1922) as Lico calls Deianira to life, and she stands up from the sarcophagus stiff as a board, and then moves toward the camera in an eerie glide, a flourish Bava would later recycle for a more famous variation in I Tre Volti della Paura (1963). Hercules is warned about the evil befalling the land by Chamberlain Keros (Mino Doro) and decides to speak to the Oracle Medea (Gaia Germani) and delve into the mystery. Medea consults in a stylised chamber of glittering Grecian decor and saturated colours, and delivers her prophecies in a carefully stylised blend of recitation and dance, face hidden by an Eastern-style mask. She warns Hercules that Deianira is under the influence of powerful, baleful forces, and that he must pay a heavy toll if he wants to proceed with any attempt to save her. He volunteers to Zeus to give up his immortality, and once it seems this offering it is accepted by a crack of thunder, the Oracle tells Hercules the only way to break the spell upon his intended is to venture into the realm of Hades and retrieve a totemic stone kept there which can ward off the evil spirits. This mission means penetrating the immutable veil between the living and the dead, and the only way to do that is to sail to the Garden of the Hesperides and fetch a totemic golden apple growing in the branches of a colossal, black tree.
Park was having his second turn as Hercules here. It’s hard to assess his performing skills as he was dubbed first into Italian and then with an American voice in the English-language version (as was costar Lee, amusingly), and many dismissed him as a big lunk in comparison to Reeves. But I find him a strong screen presence, armed with suggestions of delicate humour (as when he picks up one character between two fingers and moves him aside ever so gently), dashes of romanticism (as when he’s reunited with Deianira), and good humour with his fellow actors, even if his job is mostly to stand around showing his pecs, each about the size of Jerry Lewis. Bava’s gifts for employing colour and composition to create a dense, enfolding atmosphere, the essence of his art as a maker of horror films, gives Hercules in the Centre of the Earth a weird and oneiric quality that distinguishes it from a lot of fantasy cinema, particularly of the time, and steers it very close to Bava’s more familiar genre stomping grounds. This approach suits a storyline erected as a pretext to explore the mystical, incantatory corners of ancient Greek mythology, improvising freely on some of its essential themes whilst also checking off some of Hercules’ less well-known labours, particularly his hunt for the golden apple. Most peplum films minimised the fantastical, emphasising instead muscle, brains, and guts as the essentials tools for forging civilisation.
The darker side of the source legends, in which Hercules was frequently beset by curses and maladies and his own chaotic nature, underline the prototypical hero as an essentially ordinary man striving to do good and blessed with great natural attributes, but under the sway of malignant forces that serve as metaphors for the pressures that befall all people, trapped eternally between a presumed divine nature and the chaotic impulses of existence and fate. Peplum heroes were rarely so complicated. Bava’s film exemplifies peplum as a genre on some levels, particularly in the emphasis on legitimate and illegitimate governments, with Hercules presented as the embodiment of right as might, an unquestionably decent and gutsy individual blessed with an outsized strength inseparable from his moral compass. I’ve often wondered if peplum’s obsession with this narrative pattern reflected Italy’s postwar identity crisis as much as any Antonioni alienation fest, with Hercules, Maciste, Ursus and manifold other hunky heroes all posited as wandering, selfless fighters for the oppressed and dispossessed, and combaters of corrupt regimes. They were stringent antitheses to the trend toward antiheroes that would start in the next few years and that still permeate pop culture. Bava maintains the series pattern in making Hercules a simple, good-natured man, but critiques it noticeably as Hercules’ trusting nature blinds him to Lico’s evil, obvious to the audience, just because of who’s playing him, and uses Theseus instead as a figure who invokes wayward impulses and ultimately self-consuming emotional impulses. His womanising at the start is mere frivolous fun, but eventually causes other people great evil when he steals Persephone (Ida Galli) away from Hades.
The journey to the underworld sees Hercules returning to enlist Theseus’s aid, with the intention of commandeering a “magic” ship built by Sunis (Aldo Pedinotti), the only craft that can stand a chance of traversing the sea and reaching Hades. They’re joined by Telemachus (Franco Giacobini), an inept princeling engaged to Jocasta who came looking for her and, confronted by Theseus as a rival suitor, became friends with him instead. (The character’s name is taken from Odysseus’ son, but like several other characters here, only seems to have been named for general mythical association.) Telemachus volunteers to convince Sunis to give them his ship, but instead he finishes up almost drawn and quartered because Sunis wants to punish him for seducing his wife. Hercules intervenes and save Telemachus, and they take the ship whilst Sunis chases after him. On the mystic sea, the ship is assailed by storms, swirling clouds above, and schisms opening in the water, sweeping the ship and its crew onto the shores of the Hesperides. This is a place of perpetual night at the fringe of the underworld, and the Hesperides nymphs are held in check by dark powers, doomed to deliver up anyone who comes to them to the monstrous denizen of Hades’ gateway, Procrustes. Whilst Hercules as a son of Zeus is untouchable, the nymphs send Theseus and Telemachus to sleep in a chamber that serves as the lobby of Hades, where Procrustes lurks.
An implicit faith of peplum films is that few problems can’t be solved by throwing heavy objects around, and that’s still true here, although Bava emphasises how Hercules uses his strength in conjunction with intelligence. Defeated by the height of the tree on which the golden apple hangs and the furious divine storm that shakes it, Hercules instead makes a giant slingshot with a boulder and uses it to dislodge the apple. Hercules’ success breaks the spell forcing the Hesperides to enact Hades’ will, and their leader, Arethusa (Marisa Belli), warns Hercules he has to save his friends from the monster. The mythic Procrustes was a villainous son of Poseidon whom Theseus defeated; here he’s a demonic figure made of solid rock, impervious to Theseus’s sword blows. But Bava stays true to the gleefully nasty modus operandi of the mythical villain, with Theseus and Telemachus tied down on two beds, one too long and the other two short, with Procrustes intending to fit each to the bed by appropriately brutal means. Bava’s Procrustes, a lumbering but unstoppable creature, is a creation charged with peculiar creepiness, perhaps because of its odd, robotic-sounding voice as well as the sadistic simplicity of its intentions.
An interesting note sounds here, in spite of the sequence’s brevity, for fans of Bava and horror cinema in general. Bava takes on a purely symbolic brand of evil in a film that captures the aura of Greek mythology as a realm where the entire apparatus of narrative is psychological and symbolic. As Leone would in his westerns, Bava introduced this blank, atavistic sense of dramatic function sourced in myth to his following horror films, helping to give birth to the image of the masked, implacable, infernally motivated alien threat that would drive the slasher film. What is The Texas Chain Saw Massacre (1974) if not a much longer version of this same scene, down to the motifs of betrayed hospitality and the weird logic of a certain brand of cruelty? Fortunately, Hercules arrives before it can damage his friends lastingly, and with his aforementioned talent for hefting boulders around, Hercules grasps that Procrustes can be broken against other stone. He hurls the monster against a cave wall, smashing his body to rubble and breaking open the last barrier to entering Hades. After sending Telemachus to guard the ship and the golden apple, once in the underworld, Hercules and Theseus contend with illusory guardians and threats.
Hercules in the Center of the Earth was Bava’s first colour feature for which he was the unquestioned creative agent, making his instant mastery of deploying it all the more striking. Bava’s eye provides a constant stream of visual delights after Hercules and company set sail: the towering, shaking black trees of the Garden and Arethusa appearing out of ether, the surging, lysergic hues of the clouds as the ship is buffeted by a storm, the glittering tones of Procrustes’ abode, the surreal textures of Tartarus, the surveys of swooning Ruffo, all touched with hints of psychedelia several years before its official arrival as well as the dust of fairytale mystique. Hercules and Theseus’ adventures in the underworld meanwhile look forward to Indiana Jones’ ventures into caves of mystery and danger, with the added threat of illusion and supernatural forces. They negotiate seas of flame and boiling mud to reach the living stone, and slash their way through entangling tree roots that release grotesque screams and wails, which, they realise in a ghoulish flourish, emanate from the souls of the damned trapped in the roots. So often Bava would prove obsessed with damned people clinging onto places and existence, their dark dreams and desires never fulfilled but also never escapable, whilst Greek myth insisted on moral order enforced by overtly totemic, ironic means. These ideas converge here with particularly unsettling import, especially in the truly surreal image of the bleeding vines. Hercules uses some of these to make a rope to cross the last chasm before the resting place of the icon, but Theseus falls into the seething matter below and Hercules thinks him dead.
Theseus is, however, rescued by Persephone (Ida Galli), daughter of Hades, who falls for him instantly and lets him take her out of the underworld. Hercules braves physical agony retrieving the living stone, and he meets up with Theseus and Telemachus on the way out. Theseus keeps Persephone hidden from his friends and obeys her advice to throw the golden apple overboard to the smooth angry waters on their way out of the magical realms. This act saves their lives, and they manage to reach Hercalia, where Hercules uses the stone to awaken Deianira from her trance. But a new sickness begins to grip the city at large, and when Hercules consults Medea, again she tells him Hades has cursed the city because Theseus is sheltering Persephone there. Theseus has become so obsessed with his new lover that the clashing demands on him become maddeningly self-consuming to the point where, unable to renounce her, he instead starts goading Hercules into killing him. This makes for a very Bava plot motif, desire and obsession as forces that defy all limits of mortality and nature, and it can only be reconciled when Persephone chooses to leave for all their sakes. She takes the living stone back to the underworld, but not before telling Hercules who’s responsible for the threat to Deianira and that Lico plans to sacrifice her during a lunar eclipse to gain eternal life and control over the land.
Bava’s flow of visual invention continues even in the relative normality of the palace, which becomes an eerie and insidious place out of silent films, where murder happens in the halls and walls split open revealing secret passages, and builds the memorable image of Deianira glimpsing Lico’s face reflected in a pool of blood leaking from the throat of her slaughtered handmaiden. The finale lets Bava slip his nightmarish imagery and shift fully into horror movie territory, as Hercules chases Lico into the underground labyrinth littered with statues of arcane eastern gods and then up to a pagan stone circle on the hill above Hercalia where he intends to stage his sacrifice of the princess. Lico releases his force of enslaved, flying zombies to hold off Hercules, and in a spellbinding sequence that counts amongst the purest of Bava’s vignettes of gothic style, the lids of sarcophagi shudder and lift, gnarled hands reach out swathed in cobwebs, all painted in Bava’s favourite clashing lighting patterns, drenching reds, greens, and blues.
Fortunately, once more Hercules’ gift for lugging big rocks saves the day, but in a genuinely dramatic fashion, as he rips up the stone circle one monolith at a time and uses them first to pinion Lico and then to fend off the zombies. Finally, the moment of eclipse passes, and Lico, his power broken, bursts into flames whilst his zombies disintegrate. The madcap invention of this climax suggests another nascent genre, crossbreeding action with fantastical motifs that wouldn’t really flower until the 1980s. Hercules and Deianira are safe at last when the end credits roll, even though in the original Hercules myths, Deianira eventually brought about Hercules’ death through magic and sexual jealousy. Hercules in the Centre of the Earth is hardly a perfect film, and enjoying it demands a certain tolerance for the tropes of peplum as a whole and a specific tolerance for Telemachus’ comic relief. But it stands effortlessly tall as a reminder that the essence of the fantastic, even in its grandest fictional corners, can still be captured with imagination and skill without enormous resources.
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Director/Coscreenwriter: Márta Mészáros
By Marilyn Ferdinand
It’s time again for me to review another film nobody’s seen or heard of from a prominent and still-working female director who is nearly unknown these days outside of her native Hungary because of the general unavailability of her work. Márta Mészáros has been making shorts, documentaries, and feature films since the 1950s, with 64 director credits and numerous international awards to her name, including the Golden Bear at the 1975 Berlin Film Festival for Adoption (1975), the Grand Prix at the 1984 Cannes Films Festival for Diary for My Children (1984), and the Gold Plaque at the 2010 Chicago International Film Festival for The Last Report on Anna (2009). The film currently under consideration here, The Seventh Room, came to me through interlibrary loan of a DVD issued by Ignatius Press, a large U.S. publisher and distributor of Catholic books, magazines, videos, and music. As one might expect from a publisher who does not specialize in film releases, the barebones DVD derives from whatever print was available—in this case, a print from Italy with all of the actors dubbed in Italian. Despite enduring the deteriorating images on the well-worn library disk and the lost vocal performances of the international cast, I found The Seventh Room a thoroughly mesmerizing experience.
The Seventh Room tells the true story of Edith Stein, a German Jew, atheist, and philosopher who converted to Catholicism in 1922, became a Carmelite nun named Teresa Benedicta of the Cross, died in Auschwitz in 1942, and was canonized by Pope John Paul II in 1988. Stein was led to her conversion and vocation after reading the works of St. Teresa of Ávila, a 16th-century Spanish reformer of the Carmelite order; the title of the film references the last of the seven rooms of spiritual growth the Spanish saint posited, the stage when a person reaches a firm, all-inclusive worldview for which she or he may be willing to die. Mészáros alludes to Stein’s eventual entry into her seventh room by opening the film with images of trains and archways, which have become iconically linked with the Nazi death camps.
Mészáros’ approach is a very personal one, offering a complex look at Stein (Maia Morgenstern, a dead ringer for Edith Stein) that seeks to explicate the sharp turn of a worldly life of family devotion and professional acclaim to a severe, cloistered pursuit of spiritual perfection. It is nearly impossible to glimpse a soul, and Mészáros doesn’t really try, but the engaged and convincing performances she elicits and her effective use of light and imagery provide a compelling portrait of a saint in the making.
Morgenstern’s Stein is forceful and passionate in her work and in her relationships with her beloved family, especially her mother (Adriana Asti). She is truthful to a fault and unafraid of criticizing the rising Nazi Party, even when a beloved student of hers starts innocently sporting a swastika lapel pin from her “youth group,” yet she is made unsteady when a former colleague (Jan Nowicki, then Mészáros’ husband) taunts her and suggests she has won acclaim as a philosopher because she slept with her professor, famed phenomenologist Edmund Husserl. The introduction of this likely fictitious colleague whose thwarted romantic feelings for Stein and inferior professional standing transform him into the worst kind of enemy—a member of the SS—offers a rather heavy-handed symbol of the perverted relationship between the Christian and Jewish worlds that Stein hoped to harmonize. Mészáros and Nowicki may have had Dr. Mabuse in mind when they developed the portentously named Franz Heller, moving from what looks like his attempted rape of Stein in a repeated flashback to complete criminality in his new skin, his SS uniform, a skull and crossbones on his cap.
The sequences of Stein as a novice in the convent offer telling details about the unsuitably of her previous life and current physical condition to the work she has ahead of her. Already 42 when she enters the convent, she collapses while scrubbing the stone floor on her hands and knees and repeatedly dips her sleeves and veil into the wash water as she tackles the laundry, seemingly lacking the common sense to roll up her sleeves or pin back her veil. The convent’s mother superior (Anna Polony, another lookalike, this time for St. Teresa of Ávila) is skeptical about Stein’s vocation, wondering if she is trying to escape the fate of her fellow Jews, but then she appears to watch over Stein, evoking the spirit of St. Teresa as a guiding force in Stein’s spiritual growth. This is especially apparent during final vows, when Morgenstern’s genuinely moving happiness at becoming a bride of Jesus reflects on Polony’s face, softened in recognition of the bond they now share.
In a time when a film like The Big Short (2015) is being hailed for making complex concepts understandable to nonexperts, I have to say that The Seventh Room outclasses it in every way. Stein’s niece asks her to explain phenomenology, and when assured that the girl really wants to know, Stein sits at the family piano, which is currently being used to stage plates of cookies, and starts to play it, explaining that it only becomes what it was designed for when it is played. Simplicity itself, but the point is so well made that the Stein family bursts into applause. In another cinematically lucid moment, Stein explains to a novice what the seven rooms are. Mészáros shifts her camera angles as each room is counted off and described; her lighting is dramatic, quite reminding me of a Rembrandt painting, with the contrast between shadow and light offering a visual metaphor for the gradual spiritual awakening the seven rooms represent.
Mészáros’ grip on the spiritual is matched by her evocation of the secular world that is stalking Stein. Stein’s first visit to her mother’s, in 1922, is marked by a long tracking shot that takes Stein down a street with a gift of tulips in hand to the double doors of her mother’s home. In the 1933 sequence, we get the same shot, the same tulips, but the walls on either side of the doors are defaced with anti-Semitic graffiti, an economical and shocking representation of the changes wrought in German society. The secular intrudes upon the sacred in some surprising ways. A movie first for me was seeing the nuns discuss the upcoming elections in which they will vote, with Stein stumping against Hitler; when the time comes for them to cast their ballots in the voting box brought inside the cloister, the officials worried about Stein are told matter-of-factly by the nuns to leave her alone because she has already been denied the vote by the Nazi government. In a unique staging of the overly familiar Kristallnacht, Mészáros shoots down the halls of the convent dimly lit by the glowing red hue of businesses burning to ash outside (another portent of the Holocaust), suggesting the hell one of the nuns says has come to earth.
The film takes pains to assert Stein’s personal affirmation of her Jewish identity as equal to her devotion to Christ. The film is heavily scored with Jewish liturgical and secular music, the background soundtrack of Stein’s life. In addition, the image of her mother, who died while she was in the convent, appears to her frequently, for example, when the train carrying her and her sister Rosa (Elide Melli), an extern sister with the Carmelites, to Auschwitz passes through their home town of Breslau, as well as in her final moments, when her mother embraces her naked body in a room that resembles a gas chamber. Because Jewish heritage is passed through the mother’s line, this connection is significant; their final embrace, reminiscent of a pietà, represents the reconciliation of her Jewishness and her Catholic identity.
The final passage—the transport of Stein, Rosa, and a large number of Jewish children to Auschwitz—is strangely peaceful, but the pitiable vision of small hands reaching through the gaps between the boxcar timbers drives home the horror to come without the usual theatrics. As the camp guards sort their human cargo into the two lines that signal life or death, a close-up shot of Stein, her shaved nun’s head a vision of what all of the women in the camp will look like before their extermination, offers dignity to the murdered and the completion of her life’s task. The sure-handed, coherent vision Mészáros builds throughout makes The Seventh Room a cinematic treasure that deserves to be more widely known.
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Director/Coscreenwriter: Cristina Comencini
2016 European Union Film Festival
By Marilyn Ferdinand
The movie industry trades in all types for all tastes. Among male matinee idols, you have your blond-haired, blue-eyed men with boyish good looks (Tab Hunter, Brad Pitt), your frail, poetic, doomed types (Leslie Howard, Robert Pattinson), and your approachable sophisticates (Cary Grant, George Clooney). No matter what flavor you prefer, what’s great about matinee idols is that they are meant to delight, to provide us with enjoyment and vicarious romance. Taking the image of the matinee idol too seriously would ruin the pleasurable escape they provide when we need a vacation from our lives.
This featherweight quality also makes them perfect targets for satire. It is in this spirit that a large raft of women in the film industry—director/coscreenwriter Cristina Comencini, coscreenwriter Giulia Calenda, and a bevy of actresses, including the great Virna Lisi in her last performance—came together to create Latin Lover, a spoof on the type of smoldering lothario that gives the film its title.
The Latin lover in question is Saverio Crispo (Francesco Scianna), an Italian movie star whose serial infidelities stretched across Europe and the United States, leaving many broken hearts and attractive children in his wake. Saverio has been dead for 10 years, and the unveiling of a commemorative plaque in his home town has his Spanish second wife, Ramona (Marisa Paredes), and his five acknowledged daughters gathering at the home of his Italian first wife, Rita (Lisi), to attend the ceremony and festivities surrounding it.
Oldest daughter Susanna (Angela Finocchiaro) is the somewhat neurotic head of the Crispo Foundation, which is dedicated to keeping the star’s film legacy alive. She hides her relationship with Walter (Neri Marcorè), Saverio’s film editor and her long-time fiance, from the rest of the family for somewhat obscure reasons and refuses to allow him to come to the house or walk with her. B-list actress and full-blown neurotic Stephanie (Valeria Bruni Tedeschi), Saverio’s illegitimate second daughter with his French wardrobe mistress, arrives with her half-black Moroccan son, Saverio, whom she delusionally insists resembles his namesake around the eyes. Ramona and her daughter, Segunda (Candela Peña), whose name proclaims her to be the actual second daughter of Saverio, shows up with Segunda’s sons (another Saverio among them), and her husband, Alfonso (Jordi Mollà), who immediately starts putting the moves on Solveig (Pihla Viitala), Saverio’s Swedish daughter. Near the end of the film, Saverio’s American daughter, Shelley (singing star Nadeah Miranda), also arrives.
It’s hard to keep the players straight, at least during the opening scenes of the film, but eventually, the nonstop introduction of characters and polyglot dialogue mostly comes to an end and their personalities start to shine. Of course, jealousy rears its ugly head, as Ramona vents her hostilities toward the “American slut” who gave birth to Shelley and anyone else who stole Saverio’s affections from her, while Rita nods sympathetically but with a more generous attitude toward the women who found Saverio irresistible. Solveig tries to resist Alfonso out of sisterly solidarity, but her thermostat seems permanently set at hot to trot where he is concerned. A mournful-looking Stephanie bears her relatives’ slights with exaggerated winces, self-deprecating asides, and frequent phone calls to her shrink in Paris. Intrigue is stirred when Saverio’s stunt double, Pedro (Lluís Homar), shows up, and Ramona and Rita work hard to keep him away from a writer (Claudio Gioè) who is working on a life of Saverio.
The actors work off each other with exquisite timing and broad emotional interplay, turning what is largely a sex farce into a breezy comic masterpiece that compares favorably with Alain Resnais’ final masterwork Life of Riley (2014). The old masters, Lisi and Paredes, offer brilliant portrayals of women who adhere to the non-Bechtel-approved roles of the sexes; Paredes especially seems the very image of a nonliberated woman until she reveals that she has found her freedom from the torments of love in a rather unusual way. The sisters seem resigned to multiple marriages and unfaithful husbands, as befits their generation, and argue more over the lack of a fatherly presence in their lives. Shelley even reveals that she thought Saverio would instantly know who she was on their first meeting, only to discover he had no clue and merely wanted to jump her bones.
I was captivated by Toni Bertorelli, who plays Picci, an old chum of Saverio’s from their home town who shares his memories of his famous friend whenever possible in endlessly boring fashion. But it is Homar who nearly walks off with the picture as the ruggedly handsome oldster who can still spin a gun like a Wild West performer, chase down a nosy photographer and sniff out his hiding place, and cry like a baby at the thought of his “workmate,” Saverio.
In the final analysis, however, the beating heart of Latin Lover is Saverio himself. Comencini opens the film with a full-frame picture of the actor and then pans out to watch a worker walk the photo blow-up to the theatre where a film tribute to him will be held. A quick review of his career via the reminiscences of Picci show him performing in every kind of film imaginable, from Hollywood musicals and beach bum films to spaghetti westerns and neorealist dramas. The various clips and the very structure of Latin Lover call to mind some of the greats of Italian cinema, from Federico Fellini and Sergio Leone to Pietro Germi and Mario Monicelli. The final montage of Saverio images reveals that the women and men who realized no peace with who he was as a man found their greatest fulfillment in worshipping him as their ultimate matinee idol. Latin Lover is a superb comedy with heart that shows Italian cinema still has a great deal to offer, with or without its Latin lovers.
Latin Lover screens Saturday, March 5 at 6 p.m. and Tuesday, March 8 at 6 p.m. at the Gene Siskel Film Center, 164 N. State St. A reception follows the Tuesday screening in honor of International Women’s Day.
How to Stop a Wedding: A smart script and committed acting elevate a simple story of two jilted lovers sharing a train compartment who find out they are both planning to stop the same wedding. (Sweden)
Anton Chekhov 1890: The final directorial effort of René Féret surveys six years in the life of Russian writer Anton Chekhov in the naturalist style Chekhov helped introduce to the modern world. (France)
Home Care: A home health nurse finds out she needs care every bit as much as her patients in this rueful look at small-town life and middle-age regret. (Czech Republic)
Forbidden Films: Free speech is debated in this somewhat crude documentary look at Nazi-era films that have been banned from public viewing. (Germany)
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Director/Coscreenwriter: Michelangelo Antonioni
By Roderick Heath
Michelangelo Antonioni was a relatively minor figure in the European film scene until 1960. The former economics student and journalist entered that scene in the days of Mussolini’s regime, and started his directing career making documentaries. His early labours offered hues of the oncoming neorealist movement, depicting the lives of poor farmers in Gente del Po (1943), plied under the nose of the dying Fascist state but then lost amidst its collapse. He had the honour of being sacked by Vittorio Mussolini, was drafted, started fighting for the Resistance instead, and barely escaped execution. But when he made his first feature, Cronaca di un amore (1950), Antonioni began to blaze a trail off the neorealist path, following a contrapuntal instinct, a readiness to look into the voids left by other viewpoints, that would come to define his artistry. Although slower to make his name, he nonetheless formed with Federico Fellini the core of the next wave of Italian filmmakers. Antonioni helped write Fellini’s debut film The White Sheik (1951) before he made his second feature, I Vinti (1952), a three-part study of youths pushed into committing killings, a sketch for Antonioni’s recurring fascination with characters who barely know why they do what they do. Antonioni’s sudden ascension to cause celebre and acclaimed director had to wait, however, until his L’Avventura (1960) screened at the Cannes Film Festival. This remains one of the legendary moments in the festival’s history, as the film was met by jeers and anger from some of the audience and greeted as a ground-breaking masterpiece by others. L’Avventura took on a relatively obvious but powerful idea: what if you set up a film as seemingly one kind of story, then changed tack, refused to solve the mystery presented, and used the resulting discord and frustration to infer a different, more allusive meaning?
Antonioni sold this idea as something like a Hitchcock film without the suspense sequences and reduced to the studies in emotional tension Hitchcock usually purveyed under the cover of such gimmicks, with rigorous filmmaking and an antiseptic approach to his characters’ private obsessions that left them squirming without recourse before his camera. Antonioni was now hailed as the poet laureate of “alienation” cinema, a filmmaking brand digging into the undercurrent of detachment, dissonance, and unfulfillable yearning lurking underneath the theoretically renewed, stable, prosperous world after cleansing fires of war allowed the ascent of modernity. His was the intellectual, continental, Apollonian side to the same phenomenon observed in the more eruptive youth films in the U.S. and Britain like The Wild One (1953) and Rebel Without a Cause (1955); eventually Antonioni would try to unify the strands with Zabriskie Point (1970). Antonioni followed his breakthrough with two films to complete a rough trilogy, La Notte (1961) and L’Eclisse (1962), and his first colour film, Il Deserto Rosso (1964). For Blowup, he shifted to London and its burgeoning “swinging” scene. Blowup, like L’Avventura, superficially repeats the gimmick of setting up a story that seems to promise regulation storytelling swerves, and then disassembles its own motor. Blowup’s murder mystery seems designed to point up a cocky young photographer’s defeat by ambiguity and lethargy and the dissolution of his own liminal senses. Or does it? Again, there was a Hitchockian side to this, taking the essence of Rear Window (1954) and its obsessive correlation of voyeurism with filmmaking, whilst inverting its ultimate inference. But Antonioni took his motivating concept from a story by Argentine author Julio Cortazar, “Las babas del diablo,” based around a man’s attempt to understand a scene featuring a pair of lovers and a strange man he spots in the background of photos he takes of Notre Dame.
Cortazar’s main character became lost in the unreal space between the photo and his own imaginings, projecting his own anxieties and emotional biography onto the people he inadvertently captured, particular his sexual apprehensions. Antonioni skewed this template to serve his own purposes and to reflect the strange new zeitgeist festering as the 1960s matured. The assassination of John F. Kennedy in 1963 sent ripples of profound disturbance and paranoia through the common experience. Conspiracy theorists began scouring photographic evidence for evidence to support their claims even before the Zapruder film came fully to light. Antonioni tapped into a percolating obsession, which joined also to a growing mistrust of public media at large, by reconstructing the central motif of Cortazar’s story to become one of apparent murder—perhaps an assassination. But Antonioni had been delving into some other ideas present in Blowup since his career’s start. I Vinti contained one story set in London, depicting a shiftless young poet who discovers a dead body and tries to sell the story to the press: there already was the peculiar ambiguity of approaches to crime and the weird mix of venality and empathy that can inflect the artistic persona. Antonioni seems not to have lost the reportorial instinct honed in his documentary work. Like Dostoyevsky, he took on tabloid newsworthy stories about murder, vanishings, delinquency, and the sex lives of a new class jammed just between the real masters of society and its real workers. He followed such lines of enquiry through the social fabric of his native Italy at first, and then out into the larger world.
The aura of abstract elusiveness Antonioni’s works give off tends to disguise how much they are, in fact, highly tactile films, defined by an almost preternatural awareness of place, space, and décor, constructing mood and inferring meaning through the accumulation of elements. Where Fellini increasingly celebrated the inner world and the furore of the individual perspective in the face of a strange and disorientating age, Antonioni became more interested in the flux of persona, the breakdown of the modern person’s ability to tell real from false, interior from exterior, even self from other, and had to find ways to explain this phenomenon, one that could only be identified like a black hole by its surroundings. Cortazar’s protagonist, moreover, was a writer who also dabbled in photography. Antonioni made his central character, Thomas (David Hemmings), a professional photographer whom he based on David Bailey, quintessential citizen of Swinging London, an angry Cockney kid who became the image-forger of the new age. Thomas’ sideline in harsh and gritty reportage from the edges of society for a book on the city he’s working on—he’s first glimpsed amongst a group of homeless men he’s spent the night taking clandestine shots of—suggests Antonioni mocking his own early documentaries and efforts at social realism. Thomas has a side genuinely fascinated by the teeming levels of life around him, but in a fashion that subordinates all meaning to his artistic eye and ego. He shifts casually from wayfarer amongst the desperate to swashbuckling haute couture iconographer, engaging with haughty model Veruschka in fully clothed intercourse, and irritably bullying another cadre of models until he gets fed up, projecting his own tiredness and waning interest onto them, and walks out.
Thomas takes time out with his neighbours, painter Bill (John Castle), and his wife Patricia (Sarah Miles): Thomas takes recourse in Patricia’s wifely-maternal care now and then, whilst Bill stares at his old paintings and explains that he has no thoughts whilst making them and only finds hints of meaning later, a statement that recalls Antonioni’s own confession that he approaches his works less as systematic codes than as flows of epiphanies eventually gathering meaning. Thomas is nakedly on the make, a businessman-artisan who longs for wealth to become totally free. He has designs on making a real estate killing, hoping to buy a mangy antique store in a rapidly gentrifying neighbourhood (“Already there are queers and poodles in the area!”) from its young owner, who wants to sell up and hit the seeker’s trail to Nepal. Wasting time before the store’s owner returns, Thomas starts clicking snaps in a neighbouring park, eventually becoming fascinated by an apparently idyllic vignette of two lovers sharing the green space. The woman (unnamed on screen, called Jane in the credits, and played by Vanessa Redgrave), who’s much younger than her apparent lover, spots Thomas and chases after him with a frantic, breathless desire to obtain his pictures. Thomas haughtily alternates between telling her he needs them—he immediately sees how to fit them into his London panoramic, as the perfect quiet diminuendo from all the harsher facts on display—and promising their return, but is surprised later on when she actually turns up at his studio. There have been signs that she and an unknown man might have been trailing him around the city, including watching him during his lunch with his agent, Ron (Peter Bowles).
Thomas’ studio, usually a scene where his will reigns, now becomes a kind of battleground, as Thomas, fascinated by Jane’s manner, at once nervous and uncomfortable but also sensual and self-contained, keeps using promises of the photos to get her to stick around; she, desperate to obtain the pictures, tries using sex appeal to prod him into submission. The two end up merely circling in a toey, searching dance (albeit with Thomas briefly schooling Jane on how to move to Herbie Hancock’s jittery grooves), their actual objectives unstated. Jane’s pushy determination arouses Thomas’ suspicions, so he allows her to finally dart off after trading her scribbled, fake telephone number with a roll of film—a blank roll in place of the one she wants. Thomas then begins studying the pictures of her and her lover in the park. Slowly, with a relentless and monstrous intimation, Thomas begins to see signs that far from being a romantic tryst, he was actually witnessing an intended crime, with Jane acting as the honey trap to bring the man to the scene, whilst her unknown partner lurked in the bushes with a gun. At first, Thomas thinks hopefully that his presence foiled the killing, but on looking even more closely, realises the target had been gunned down whilst he was arguing with Jane, or is at least apparently lying motionless on the ground. “Nothing like a little disaster for sorting things out,” Thomas says with glib, but minatory wisdom to Jane, in reply to her cover story about why she wants the pictures. Eruptions of irrational occurrence and suddenly, primal mystery in Antonioni’s films don’t really sort anything out, but they do tend to expose his characters and the very thin ice they tend to walk on.
Like the punch line to a very strange joke, Blowup became a pop movie hit, mostly because it became prized as a peek into a scene many were fascinated by and fantasised about, and the allure of that moment, captured forever in Antonioni’s frames, now precisely a half-century old, still lingers in exotic fascination for many as time capsule and aesthetic experience. Blowup’s strangeness, implicit sourness, and assaults on filmic convention might even have helped its success, the aura of shocking newness it exuded perfectly in accord with the mutability of the moment. The ironies here are manifold, considering Antonioni’s insinuation that there’s no such thing as the sweet life and that cool is a synonym for wilful ignorance. One could suspect there’s a dash of the dichotomy apparent in Cecil B. DeMille’s religious epics, plying the allure of behaviour the moral framework condemns. But that would come from too glib a reading of the total work, which, in spite of its stringent evocation of a helpless state, is a lush, strange, attractively alien conjuring trick, a tale that takes place in a carefully cultivated version of reality, as much as any scifi or fantasy film. 2001: A Space Odyssey (1968) perhaps owed something to its patient, subliminal method and seeming ambling, but actually highly controlled form. Hitchcock himself was transfixed by it. Its spiritual children are manifold, including not just Brian De Palma and Francis Ford Coppola’s revisions on its themes (The Conversation, 1974; Blow Out, 1982) and attempts by later Euro auteurs like Olivier Assayas (demonlover, 2002) and Michael Haneke (Cache, 2004) to tap into the same mood of omnipresent paranoia and destabilised reality, but more overtly fantastical parables like Logan’s Run (1976) where youth has become a total reality, death spectacle, and nature an alien realm, and The Matrix (1999) where the choice between dream and truth is similarly fraught. There was often a scifi quality to Antonioni’s films, with their sickly sense of the landscape’s colonisation by industry and modernist architecture like landing spaceships, the spread of a miasmic mood like radiation poisoning, the open portals in reality into which people disappear.
Blowup is a work of such airy, heady conceptualism, but it is also ingenious and highly realistic as portraiture, a triumph of describing a type, one that surely lodged a popular archetype of the fashion photographer in most minds. Thomas is a vivid antihero, but not an empathetic one. In fact, he’s a jerk, a high-powered, mercurial talent, a bully and a sexist with hints of class anger lurking behind his on-the-make modernity given to ordering his human chess pieces how he wants them. Hemmings, lean and cool, the fallen Regency poet and the proto-yuppie somehow both contained in his pasty frame, inhabits Thomas completely. When he and Redgrave are photographed shirtless together, there’s a strong erotic note, but also a weird mutual narcissism, as if both are a new species of mutants Antonioni can’t quite understand that will inherit the earth, able to fuck but not reproduce. Thomas seems like a glamorous, go-get-’em holy terror for much of the film, a study in prickish potency and constant motion—perhaps deliberately, he’s reminiscent of Richard Lester’s handling of the Beatles in places, the free-form artists at loose in the city with a slapstick-informed sense of action. But Thomas slows to a dead stop and fades away altogether by the film’s end.
Space is the subject of a silent war in Blowup. Within his bohemian studio Thomas is king, able to construct a world that responds entirely to his needs. Antonioni uses its environs to create a system of frames within frames, subdividing his characters and their interactions. Thomas’ ambition to annex the antique store represents a desire to expand a kingdom, and he roams through London keen to the process of the homey old city putting on a new face, whilst energetic young students engaged in the charity ritual known as the “rag” dress as mimes and roam at loose, claiming everything as their own. The empty public facility of the park becomes, ironically, a cloistered space to commit a murder. Later, when Thomas returns to the spot, he finds the victim’s body still sprawled, pathetic and undiscovered, upon the greenery. “He was someone,” is all Thomas can bleat at one point as he tells Patricia about the business, indicating both his bewildered lack of knowledge about the man to whom he’s been left as the last witness, and also his forlorn realisation that the man’s death is the mere absence of his being.
The giant airplane propeller Thomas buys from the antique store delights him, a relic of technology, the promise of movement now purely a decorative motif for his studio. Thomas craves freedom, but has no sense of adventure: “Nepal is all antiques,” he tells the store owner when she says she wants to escape her wares and their mustiness. Thomas’ talent has made him a magnet for wannabes, a fetish object himself in minor celebrity. His curiosity for Jane, with her intensity pointedly contrasts his insouciance towards two would-be models (Jane Birkin and Gillian Hills) who come hoping for a shooting session, but essentially become a pair of temporary houris for the flailing macho artist. The sequence in which Thomas is visited again the two girls, known as only as the Blonde and the Brunette, sees Thomas revealing a scary side as he monsters the Blonde, only for this to quickly transmute into a gleefully childish, orgiastic moment as the three wrestle and fuck on the floor of the studio. Afterwards, the two girls worshipfully put his clothes back on. For them, it’s a graze with success in all its filthy glory and a moment of holy obeisance to the figure of mystical power in the new pop world. For him, it’s a moment of barely noticeable indulgence, a distraction from the far more interesting mystery before him, which in itself stirs a need in him he barely knows exists, like Jane herself. During their long scene together, Thomas pretends a phone call, possibly from Patricia, is from his wife, apparently just to tease Jane. He casually invents a history and a home life that he then completely revises until he’s left in honest limbo. The image of elusive happiness of Jane and the man in the park and the mystery of Jane stirs a wont—and then proves a total illusion, a siren call to annihilation.
The film’s crucial movement, a high point of cinema technique and style, comes as Thomas investigates his pictures. He zeroes in on anomalies and blurry, seemingly meaningless patches, even the inferences of his “actors”’ body language, and marks out points of interest and uncertainty. He then makes new prints blowing up these spots. Each reframing and zoom is a partial solution to the last puzzle and the start of a new one, until his studio is festooned with what seems an entire story, which Antonioni can now move through like a primitive flipbook protomovie. It’s a miniature film theory class, a lesson in constructing to elucidate a reality that would have otherwise been missed in the clumsy simplicity of human perception. It’s also a journey in transformation, turning the idyllic moment Thomas prized so much into a menacing and terrible opposite, and dragging Thomas himself through alternating states of obsession, pleasure, depression, and finally nullification, the film character invested with the same alternations of emotion and perception as the audience watching him.
Blowup fades Thomas out before it fades out itself, and his subjects are revealed as even stranger than they seemed: Jane’s frantic attempt to ward him off, the man’s slightly sheepish, slightly haughty disinterest. In both readings of the situation, something shameful is happening. The lurking killer’s posture and shadowiness are reminiscent of Reggie Nalder in Hitchcock’s The Man Who Knew Too Much (1956), but the thunder of Hitchcockian climax has been replaced by the shimmering, Zen-touched hiss of the trees. The aesthetic key comes from Bill, an artist working in a purposefully diametric medium, the man trying to make form out of his own strange chaos, even stating, perhaps superfluously, that it’s like tracking a clue in a detective story. The two art forms collide, mingle, reforge. Aesthetic is no longer décor, but challenge, way of being, even a danger.
What was profoundly disturbing in Antonioni’s moment has become a playful norm. Today, the manipulation and transformation of images, usually for trivial purposes and day-to-day entertainment, is commonplace. YouTube is crammed with ingeniously faked reels of monster sightings. Anyone who’s worked on retouching a picture with Photoshop has been through the experience of Thomas seeing, say, the eye of a beautiful woman turning into a swirling galaxy of colours and then an array of completely abstract cubes. The difficulty of manipulating film, with its complex chemical properties, has given way to the perfectly malleable states of digitisation. The idea that photographic evidence can automatically or even momentarily be granted complete trust is archaic. Cinema verite gave way to reality television. More seriously, huge amounts of time, energy, and bandwidth have been devoted by some to investigating footage of the moon landings and the 9/11 attacks for proof of conspiracy and mendacity, often provoking staggering incredulity over how different people can look at the same thing and interpret it in vastly different ways. Antonioni was looking forward to our time even as he rooted his film in the mood of a particular time and place—the saturation of the image and the charged, near-religious meaning it takes on in spite of being evidently profane. Many in his time saw a Marxism-inflected, Sartre-influenced meaning in his work as diagnoses of the eddying feebleness that descends when political and social motivation are subsumed by a meaninglessly material world. This was almost certainly an aspect of Antonioni’s thinking, though it also feels reductive: like all art, it wouldn’t exist if what it said could be summed up in a pamphlet. The experience itself is vital, the passage its own reality.
Thomas’ ultimate confrontation is not simply with impotence, but also with the vagaries of experience itself, as all proof of his experience vanishes and with it, assurance it ever happened. Antonioni toys with the idea that revealing the truth is only a matter of looking closely and seriously enough for something, but then undercuts it, suggesting that on a certain level, reality breaks down, or perhaps rather like the sense of matter in subatomic particles, is displaced and transmuted. Thomas becomes half-accidentally the witness to a murder, not just because he sees it, but because his merely human memory is the only repository for it after his photos and negatives are stolen. Once the murder’s done there’s no real purpose to action, something his “he was somebody” line again underscores—the only real spur to intervene in a crime is to prevent it, whereas anything afterwards is only fit for an undertaker. Thomas finds the man’s body in the park, but the drama’s over. He can’t do anything except try to enlist Ron to give independent testimony to his witnessing. Perhaps, far from simply accusing contemporary artists and audiences of ditzy political detachment, Antonioni was most urgently trying to portray his experiences as a filmmaker, his attempts to capture raw and unvarnished truths on film and then seeing that truth dissolve because of the vagaries of life and the medium shift under study. At the same time, Antonioni imposed rigorous aesthetic choices on his creation, going so far as to repaint houses in the streets where shooting took place to communicate interior states through exterior sign play: he had become an imperial creator even as he mocked his own ambitions.
The famous performance of the Yardbirds towards the end of the film in which Jeff Beck smashes his own guitar is crucial not as a mere indictment of a slide into neon barbarianism many of Antonioni’s generation saw in the rock ’n’ roll age, though that note does sound, but also a summary of Antonioni’s confession. Here is an artist’s anger with his art and his tools, his sense of form and purpose breaking down in the increasingly nettled sense of what to say and how to say it in the face of a modern world slipping away from any coherent design of understanding. The hip audience watch mostly with faces of stone, happy to let the artists act out their feelings, sublimating temptations towards excess, destruction, anarchy. Although Antonioni’s recreation of the mood of the time was the very opposite of the florid unruliness we associate with the era’s cultural scene, there’s definite sense and accuracy to his portrait, his understanding of the underlying psychic transaction. This scene converts the film’s larger experience into a jagged epigram.
Thomas needs and uses the mystery he uncovers to shock himself out of a stupor, only to find it doesn’t transcend his situation, only exemplifies it. The film’s last few reels turn into a dumbstruck odyssey for Thomas as he seeks Ron to take him to see the dead body, but is distracted by seeing someone he thinks is Jane enter a mod concert venue. He ventures into the concert looking for Jane, whose brief seeming appearance and then disappearance is one of Antonioni’s finest sleights of hand, and comes out instead with the guitar’s neck as a battle trophy, like the two models with him earlier, for the attention of the famous, only to toss the trophy away, its momentary totemic power spent. He then tracks Ron to a posh party where everyone’s doped to the gills and can barely lift a finger in response to Thomas’ news.
Some complained at the time that Antonioni’s tendency to find the same qualities in the countercultural youth and bohemians he studied in Blowup and Zabriskie Point as he did in the tepid bourgeoisie of Rome was wrongheaded and phony. But time eventually proved him right in many ways. There’s a cold, mordant honesty to the sequence in which Thomas sits watching a bunch of bohemian toffs getting high, the new lotus eaters buying out of a reality they’ve barely glimpsed anyway, faintly anticipatory of Kubrick’s historical wigs with people underneath in Barry Lyndon (1975), glimpsed in Restoration artlike friezes, and grindingly familiar to anyone who’s been surrounded by very stoned people at a party. Thomas’ resolve dissolves amongst their uninterest and his own exhaustion. He awakens the next morning, restored but now with the grip on his fever dream lost.
The closing scenes provide a coda much like the one Thomas wanted for his book: perhaps he’s projected himself after all into the zone of his fantasies, a state of hushed and wistful melancholy. Thomas finds the body gone. The drama he happened upon has now dissipated, replaced by the gang of students who have been crisscrossing his path since the start, making up their own realities. Tellingly, these characters are the only ones who have ever made Thomas smile. Thomas finally finds solace, or something, joining in, to the point where the sounds of a real tennis match start to resound on the soundtrack to accompany the fake one the mimes are playing. It’s easy to read this as the final collapse of Thomas’ sense of reality, but it’s also the first time he simply stands and experiences without his camera, his interior reality allowed scope to breathe. Perhaps what we’ve witnessed is not the defeat of the artist but rather a rebirth.
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Director: Luchino Visconti
By Roderick Heath
Luchino Visconti was a singular and contradictory figure in just about any context. Visconti’s background was dauntingly aristocratic: his father belonged to a branch of the once very powerful Visconti family of Milan, whilst his mother was heiress to a cosmetics fortune. In the midst of Fascist Italy’s halcyon days, however, Visconti stood as a committed Marxist and out homosexual. Raised as an aesthete, he staged lush grand operas whilst directing films that helped define that most stringent and fundamental of film styles, neorealism. The disparities of Visconti’s experience and perspective armed him with a fearsome artistic arsenal, the intellectual and aesthetic reach to encompass the extremities of his age. Visconti started his film career working as an assistant director for Jean Renoir. When he returned home at the start of World War II, Visconti, like everyone else who wanted to work in the Italian film industry, had to labour under the auspices of the state, joining a unit under Benito Mussolini’s son Vittorio that also included Federico Fellini. Visconti gave neorealism its first, vital gambit with Ossessione (1942), and the movement soon bloomed, flourished, and peaked amidst the rubble and poverty of the postwar state, as Visconti was joined by Roberto Rossellini and Vittorio De Sica as the triumvirate of major neorealist directors. As the country and its film industry got back on their feet and the filmmakers who had become famous through the movement felt the changing tides of art and industry, neorealism began to evolve. Some saw this evolution as an inherent betrayal of neorealism’s early purity, given the political ideals the movement strove to express. Visconti seemed to be drifting farthest away from his early brief, as his work became increasingly formalistic, his subject matter leaned toward the historical and the literary, and his productions became increasingly international.
But the underpinnings of neorealism, with its sociological fascination for ways of life and lucidly detached method of storytelling, continued to be the lifeblood of much Italian cinema for years afterward. Visconti began with Senso (1954) to effect a complex blending of the opposing facets of his artistic persona—the florid and rigorous, the ironic and the fulsome—that took his old style to new places. Senso sketched much of what The Leopard would later develop, depicting the largeness of history in sarcastic contrast with the smallness of people caught up in it and evoking a classically romantic melodrama only to subvert and degrade it, alternating breathlessly florid staging and coolly choreographed, dissembling camerawork. The quietly radical Senso was viewed as a problematic work on first release, but Visconti rebounded with La Notte Bianche (1957) and Rocco and his Brothers (1960), the latter a soaring epic that sought to invest a tale of everyday calamity with the outsized intensity of a Verdi opera. Visconti’s next project was The Leopard, a deliberate antistrophe from the previous film’s focus and tone. The Leopard took on a then-recent cause célèbre, adapting a novel by Sicilian aristocrat Giuseppe di Lampedusa, who had died before his book’s publication. Lampedusa’s material was his own family history tracking back to the days of Garibaldi and the Risorgimento, blended with his own feelings of antagonism and displacement in the 20th century. Visconti surely felt sympathetic with the novel’s sad, dislocated view of the decline of his class’s influence, and also its vein of unsentimental clarity, its finite blend of tragically inflected romantic nostalgia and biting commentary. Much like Renoir’s The Grand Illusion (1938), The Leopard is partly an expression of regret at the loss of the best qualities of an age in the face of a ruder, cruder time.
Finding an actor to play Lampedusa’s hero, Don Fabrizio Corbera, Prince of Salina, wasn’t the smallest of Visconti’s challenges. Eventually Burt Lancaster was pressed on Visconti by his producers, whilst Visconti retained Alain Delon and Claudia Cardinale, who had gained major career boosts in Rocco and His Brothers. Lancaster’s stern height and leonine visage proved to be crucial, for the part required an actor with great talent and presence, whilst the realities of the production demanded a big star. Visconti’s opening scene is a particularly dense series of signs, most of which are conveyed not through dialogue but through visuals and non-specific sounds: the camera closes in on the palazzo of the Corberas like a visitor stealing in through the orchards and craning an ear to tune in the sound, eventually entering the house to find the family and household at their Sunday prayers administered by the estate’s resident priest Father Pirrone (Romolo Valli). The chants and catechisms of the prayers evoke a ritual probably unchanged in the 400 years the Corberas have been in Sicily and before, but now is interrupted all too tellingly by the sounds of a commotion outside: the dead body of a soldier has been found on the estate. The soldier’s garb marks him as a follower of Garibaldi, who has just landed his force of volunteers in Sicily to wage a campaign to unify the country under the House of Savoy, signalling the commencement of a civil war. The careful colour composition turns the sight of the soldier’s grim death into a pietà depicting devoted sacrifice, clawing at the red earth of the Corbera estate as a last gesture of trying to claim it for the cause.
This touch echoes the opening sequences of Senso, where a similarly orchestrated use of colour coding announced political events. This breaking of the peace terrifies some, including the Prince’s high-strung wife, Princess Stella (Rina Morelli), but Fabrizio immediately announces his intention to go into Palermo to find out what’s going on and invites Pirrone to accompany him: Pirrone knows perfectly well that the Prince is actually using the event as an excuse to visit his favourite prostitute. Quickly, both the surfaces and contradictions of this little world have been confirmed, the tight intertwining of role and individuality, state and religion, officious idealism and carefully cultivated hypocrisy, and the way great public events become excuses for personal escapades. After the Prince’s nocturnal adventuring, Pirrone and Fabrizio carefully quarrel as the priest presses the Prince to confess his sins and Fabrizio defends himself as having made the best of a terrible marriage. This shades into a political argument in which Pirrone admonishes the Prince for even giving slight contemplation to a future settlement with the revolutionaries, concerned that the new regime will surely set out to break the church’s power and sell off its land. Their arguments are laced with concessions to different kinds of power, moral versus temporal and fiscal, as the Priest holds off from admonishing the Prince too sternly because he knows which side his bread’s buttered on, whilst Fabrizio feels the bite of Pirrone’s conviction nonetheless.
The crucial moment of the film’s first half comes when Fabrizio is having his morning shave after his return, and his nephew, Tancredi Falconeri (Delon), enters the room: Visconti carefully frames the entrance so that Tancredi’s face is caught in Fabrizio’s shaving mirror, capturing him just for a moment as the image of Fabrizio’s own sense of youth. Tancredi announces his intention to join up with Garibaldi’s Redshirt volunteers, distressing the Prince at first, but Tancredi argues that Garibaldi’s mission is preferable to a republican alternative that will completely strip the waning aristocracy of its influence, and delivers a shibboleth of import: “For things to stay the same, things will have to change.” Fabrizio comprehends Tancredi and sends him on his way in a swooningly romantic vision of youthful mission, Tancredi riding away from the palazzo to battle amidst Nino Rota’s swelling music, leaving behind relatives who, apart from the Prince, barely seem to know anything’s happening. Visconti stages a cold cut from Fabrizio and Pirrone’s argument to the midst of a street battle as the Redshirts fight Bourbon troops for control of Palermo. Visconti shoots this vignette of violent spectacle, the one traditional moment of epic largesse in the film, largely in long shots that study the masses of fighters rather than individuals, as contrasts of energy and poise, with the Garibaldi supporters swarming in masses of roiling, messy numbers, countered by crisp, neatly advancing lines of the royalist soldiers (a touch mimicked by fan Martin Scorsese in the climax of his Gangs of New York, 2002).
Amidst the fighting, Visconti picks out a gruesome, antiheroic study in oppression and reaction, as a suited bureaucrat oversees the execution of several revolutionaries, only to be chased down himself by an enraged plebeian citizenry who lynch him in a public square. This vignette is probably the moment most reminiscent of classic neorealist technique in the film, recalling Rossellini’s Rome: Open City (1945) and evoking the landscape of vicious civic coercion and reprisal that led to Mussolini’s hanging before a crowd. Visconti obviously intends a likeness here, but not just the usual vague connection of the historical made relevant one finds in historical films; here is a thesis in miniature, the essence of Visconti’s political and personal theme of cycles. Visconti films the hapless bureaucrat’s pursuit via a long telephoto shot, the hose-piping effect emphasising the scrambling motions and desperate entrapment. Finally, amidst all the impersonal clashing and communal violence, Visconti locates Tancredi and his fellow aristocrat-adventurer Count Cavriaghi (Mario Girotti, who would later rechristen himself Terence Hill to become a popular spaghetti western star), who remain only part of this swarming crowd of humanity fighting and falling. Tancredi is wounded by a shell splinter, and he and his men dash to take shelter in a neighbouring building.
Visconti dissolves from the midst of this tumult and slaughter to the sight of the Prince’s family and entourage travelling across the countryside. Tancredi, looking all the more dashing with his face bandaged, barges his way through a Redshirt cordon on the road with a mixture of comradely appeal (“I fought with you in Palermo!”) and hereditary prerogative. Earlier, Fabrizio’s face was enough to get him through a checkpoint, but now that political strength has passed to Tancredi. As the family party continues on its way, Visconti interpolates flashbacks to minor, but significant events that followed Fabrizio’s return to the fold, as he forged links between the family and the new regime. The family is making its way to the heartland of their influence, the regional town of Donnafugata, to sit out what’s left of the upheaval. On the way, picnics by the roadside evoke an age of graciousness all too easy to romanticise; Visconti notes wryly the work of the servants required to make it happen for the family, whilst Tancredi casually, half-unwittingly charms Fabrizio’s eldest daughter Concetta (Lucilla Morlacchi). They arrive in Donnafugata to the excited greeting of their tenants and the local bourgeoisie, all dues apparently unchanged, but with quiet expectations underlying: some of the locals have done well out of supporting the Savoyards, and Fabrizio is well aware he must build bridges with them. When the family takes their place in their ornately carved special pew in the cathedral, they’re like a collection of dolls slotted back into place: Visconti rolls his camera past them one by one, finding them bleary and covered in dust from travel, like neglected museum pieces—one of the saddest, most acerbic, concise camera movements in any film.
The Prince, partly out of a sense of clannish responsibility and partly with the pride of a frustrated father who finds his nephew a preferable avatar to any of his actual children, who are generally as dull and conservative as their mother, decides to take a hand in securing Tancredi’s future. The young man’s family fortune has been squandered, but the Prince knows now Tancredi’s charm and social cunning could gain him a truly important future if well-financed. The new lie of the land must be acknowledged and used to advantage: knowing Italy is being reconstructed to give greater power to a wealthy bourgeoisie who, in turn, are anxious to share the prestige of the old aristocracy, Fabrizio considers making Tancredi a match with an eligible daughter of the new, prosperous middle class. Soon, the perfect candidate presents herself: Angelica Sedara (Cardinale), daughter of Don Calogero Sedara (Paolo Stoppa), Fabrizio’s steward and now the Mayor of Donnafugata, who’s become rich carefully embezzling some of the Prince’s estate profits, and has used it to make himself a major landowner.
Angelica proves to be an astonishing beauty and a lively personality, one who makes the violation of class barriers all too easy for Tancredi. Only Concetta is infuriated by this potential match, appalled when Tancredi tells an embellished, suggestive tale about his wartime adventures as a naked play for Angelica’s attention. Tancredi’s attempt to help Cavriaghi supplant himself in Concetta’s affections is met with her disinterest. Although initially stricken by scruples at the thought of making a connection with Calogero, an ignoble type in both senses of the word, Fabrizio nonetheless supports Tancredi’s courtship of Angelica, and begins investigating her mystery, prying fact and legend out of his friend, the organist in the city church Don “Ciccio” Tumeo (Serge Reggiani). Ciccio tells the Prince that Calogero discovered Angelica’s mother in a peasant hovel, a fluke of nature blessed with impossible physical perfection but utterly animalistic in nature: Calogero snapped her up and now keeps under wraps in his villa, let out only for early morning prayers. Such is the strange path of genetic luck from the very bottom to the top of society.
Carefully entwined with the political and social ruminations in The Leopard is a far more personal and intimate story, a confrontation with the strange ramifications that assail us in mortality, in a world and time carefully designed to keep careful checks and balances on such primal forces. Visconti and his post-neorealist followers, Pier Paolo Pasolini and Bernardo Bertolucci, were fascinated by the juncture of personal proclivity and social constructs, and Visconti wrestled with this nexus in many of his films. His most easily recognisable theme, that of family as a troubling embrace, is counterbalanced by this figuration, the eternal solitude of the unsatisfied being, and he eventually resolved it through taboo in his lunatic self-satire The Damned (1969). Here Prince Fabrizio’s physical lustiness is a part of him, an aspect he feels driven by but cannot express in his all-too-proper marriage—hence his irritable refusal to confess to Pirrone—and also plainly explains some of his fascination with Angelica. Yet this is also bound to a subtler sense of emotional frustration, which slowly emerges as Fabrizio lives to a certain extent vicariously in setting up the perfect match of Tancredi and Angelica, a union that comes to symbolise for him the ideal consummation of a new era as well as a dream of cavalier romanticism that he yearns to make real. Visconti underlines this by removing one significant aspect of the novel, where Concetta was doomed late in life to realise Tancredi always loved her; besides, Delon and Cardinale look too good to buy anything else. This is not to say Visconti idealises the young couple’s union himself: the degree to which the film plays up Tancredi’s dash and beauty only makes the sting of realising that in many ways he’s a callow and facetious figure all the more disturbing. Although Fabrizio is resolutely heterosexual, Visconti still finds definable queer self-expression through him as a figure wrestling with desires in secret (he even baits Pirrone with a dash of homoerotic humour to dry him after a bath).
Fabrizio’s hopes for Tancredi’s great career also reflects another kind of frustration, that of wasted capacities: class is a trap for its highest levels as well as its lowest. Fabrizio’s reputation is that of a gentleman scientist—he’s an astronomer who takes comfort in the serene peregrinations of the stars—but the Risorgimento brings the tormenting possibility of new uses of his gifts. A representative of the new state, Cavalier Chevalley (Leslie French), comes to Donnafugata to ask Fabrizio to become a senator, claiming his famous intellect and nobility are just the qualities the new country needs to help the great project of overcoming the awful stagnation that has gripped Italy in general and Sicily in particular. Fabrizio is polite with the bureaucrat, but turns him down, offering as an explanation his individual hesitations—his lack of real political and legislative knowledge for one, and, more importantly, his lack of the kind of blended sentiment and self-interest he thinks necessary for a politician—and also his social ones. His explanations frustrate Chevalley, for they contain a poeticism that eludes the technocratic progressivism of the bureaucrat, conceiving of Sicily as a place of people longing desperately for a long rest after centuries of being buffeted politically and socially by invaders and imposed cultures, full of raw humans who think themselves kings of the earth precisely because they remain so close to the earth, and so will resist being transformed into the kind of bourgeois moderns Chevalley means to make of them.
Fabrizio instead recommends Calogero, exemplar of a new breed of “jackals and hyenas” he sees supplanting the old lions and leopards of the aristocracy. This sequence transliterates much of Lampedusa’s prose into dialogue, but avoids becoming didactic by depicting Fabrizio’s attempt to articulate things he sees as true in a way he never has before with an intellectual force he’s too used to rounding off for less inquiring ears. Fabrizio remains something of a snob in spite of himself, but his snobbery has its uses, as it sensitises him to commonplace habits of democratic states: obfuscation, indulgence, self-promotion, and hypocrisy, whilst he knows his privilege has insulated him from any need to adopt such necessary skills. Visconti offers a great philosopher-hero but one who feels himself bound to what we call today the wrong side of history, even as he tries to give the right side a push.
The Leopard’s historical thesis is ambivalent in a manner that makes particular sense in contemplating Italian history, and the source of that ambivalence lies in the simultaneous closeness of Visconti and Lampedusa in their emotional intuition, and the disparity of their politics. Lampedusa was expressing, in part, his anguish with the state of his nation circa 1945 by trying to locate the crucial moment in the past that set it on this path. Visconti, for his part, has a prosecutorial eye for the same notion. His film depicts the advent of a new age, but finds it an unfinished revolution that left the nation with a fractured pseudo-democracy defined by the self-interested coalition that eventually augured in Fascism when its interests were threatened by post-World War I socialists. The vignette of the lynched official and its crucial parallel with the collapse of the Fascist regime points to a sense of inevitable repetition, the growth of corruption and oppression that will grip the state again and again just as men are born, grow old, and die—again twinning the personal and the political. The Prince’s contemplation of his mortality and inevitable decline mimics the wane of his class and his time.
The film’s funniest vignette depicts the events swirling around a plebiscite that will give the stamp of approval to the new state. Fabrizio, despite having championed the pro-unification vote, puts up with cheeky quips from some whilst being feted with scrupulous toadying by Calogero. Later, Calogero reads out the results of the election before an assembly of townsfolk, constantly cut off by an excitable brass band, much to Fabrizio’s entertainment. Eventually, Calogero manages to announce the results, a unanimous “yes” vote. Fabrizio later questions Ciccio, who angrily rants that he voted “no” because he still felt grateful to the former Bourbon Royal Family for financial aid, confirming what Fabrizio had already realised: the vote had been tampered with. Underneath the surface buffoonery and enthusiasm, the well was being poisoned. Democracy had already been subverted at the very moment of its inception.
Visconti, who hadn’t yet seen some of Lancaster’s more ambitious performances, initially decried being saddled with a cowboy (watching Judgment at Nuremberg, 1961, changed his mind), but this was actually one of the specific strengths Lancaster brought to the role (tellingly, his first choice for the part was Nikolai Cherkasov, who had played Alexander Nevsky and Ivan the Terrible for Eisenstein). For from being some effete relic, Lancaster’s height and strength imbue the Prince with a sense of physical power, harking back to some distant ancestor’s more direct use of such endowments to win the power his family is about to lose. Fabrizio literally towers above most of the rest of the cast, and casually picks up both Ciccio and Calogero. The bite of Fabrizio’s sense of impending mortality gains power precisely because he has such strength, evoking a classical sense of tragedy as life and death extract their price from everyone, even the titanic. When Pirrone makes him aware that Concetta has a crush on Tancredi, Fabrizio reacts angrily and then admits that realising his children are old enough for love has pushed old age on him suddenly.
Visconti’s sarcasm is deftly wound into the solemnity of the material, contemplating the exhaustion of the Prince’s interest in life not in the face of great trials or wrenching losses of more familiar epic fashion, but through a hundred petty annoyances and glimpses of unbearably paltry pathos. He’s not the only one: Visconti’s irony reaches a peak of quiet agony when he surveys the glumly doomed courtship of Cavriaghi and Concetta and then pans away to look over Donnafugata’s rooftops, Rota’s music rising to sublime raptures even as he contemplates the barrenness of the duo’s mismatched hopes (this moment also suggests Visconti annexing the dumbstruck distancing of Michelangelo Antonioni, as if suggesting right here is the seed of high modernism). Meanwhile Tancredi and Angelica stalk each other playfully in a grand old house Calogero has given them as part of a grand dowry, a cavernous space for foreplay littered with dusty paintings, leftovers of another age: decay is already overcoming the aristocracy, its wares falling into the hands of the Calogeros of the world. The temptation to ecstatic physical consummation grips Tancredi and Angelica, but he resists taking her virginity: Tancredi, ever the strategist, knows their game should be played by perfect rules for maximum effect.
The film’s famous, lengthy, deceptively detached finale depicts the new settlement through social ritual. The grasping bourgeoisie are introduced to the fusty aristocracy on the dance floor. The soldier who has defeated Garibaldi in the field is feted as the man defending the new reasonableness. The well-matched young lovers enjoy their moment in the sun of society. The middle-aged Prince shows off his famous dancing skills and everyone is delighted he hasn’t lost his zest. Yet the sequence enfolds a series of quiet epiphanies defacing the surface glamour, as Fabrizio experiences a dark night of the soul in a bright, gay salon. He regrets having come to the party as soon as he arrives but knows he can’t leave now until early morning, and doomed to wander from station of private cross to station. He contemplates his own inevitable demise and the banality of the world about him, and sourly regards a room full of excitable daughters of the inbred nobility who remind him of a gang of monkeys. The Prince takes a verbal swipe at Garibaldi’s conqueror for his hypocritical declamations about defeating the General and then genuflecting to him, not understanding the political game that must now be honoured: Garibaldi has become a national hero, but the radicalism his movement stirred up must now be suppressed. A painting on the wall depicting a patriarch’s death fascinates him far more than the party, noting such morbid details as the deathbed sheets in the painting being too clean. Angelica and Tancredi swoop in to rescue him in a moment laced with evanescent, mysterious cues of unspoken understandings and concessions admitted amidst the trio. This leads to Fabrizio and Angelica performing a waltz before the assembled partygoers, an islet of perfect courtly grace and mutual admiration between the man and woman, new and old, kept in hypnotic motion as long as the dance goes on.
The deliberate tone of this sequence and its underlying mournfulness clearly anticipates the same mood in Visconti’s Death in Venice (1971), though Fabrizio’s anxiety is more ephemeral. The waltz gives way to the prancing jollity of a conga line, evoking, like the similar use of it in the finale of Fellini’s 8½ the same year, the ongoing absurdity and heedless motion of society. But whereas Fellini had his hero join in, Fabrizio remains detached. His daughter Concetta is revealed to be just as tragic a figure, upbraiding Tancredi not just for ignoring her, but also for revealing his smooth, smug acquiescence to the Way Things Are by approving of the upcoming execution of some revolutionaries. This last touch is one of Visconti’s more precise and caustic revisions of Lampedusa to set the seal on his parable as well as contrast the Prince’s musings. Whereas in the book the sight of slaughtered animals reminded Fabrizio all too keenly of the gross side of mortality, here the his long night reaches its end when he starts to walk home and hears gunshots signalling the executions. Meanwhile Tancredi grips Angelica all the tighter as they ride away in a carriage, and Calogero yawns and pronounces it a good thing. Fabrizio kneels down at the toll of Vespers and recalls Ciccio’s tale about the mysterious morning appearances of Angelica’s mother, and then whispers a questioning prayer to the stars, wondering when he might die and join them in their certitude. The film’s ultimate irony is the bitterest—the awareness that seemingly resilient, contemplative, complacent Prince is actually the frustrated dreamer of this crowd who have been busy arranging the world to suit themselves.
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Director/Coscreenwriter: Ettore Scola
18th Annual European Union Film Festival
By Marilyn Ferdinand
It was strictly a coincidence, but a few hours before I viewed How Strange to Be Named Federico, I took a look at The Three Disappearances of Soad Hosni (2012), an experimental biography of Egypt’s biggest star told entirely through clips of her films. Bowled over again by the audacious approach Rania Stephan took to her subject, I was fully primed for this impressionistic tribute to the great Italian director by Ettore Scola, who modeled his own career to some extent on Fellini’s.
Anyone interested in learning all about Fellini’s life and career should look elsewhere. Scola privileges impressions, memories, and imagination in offering some background on the director. In particular, Scola pays tribute to the camaraderie he experienced with Fellini, particularly when they both worked for the satirical newspaper Marc’Aurelio.
Scola transitions between color and black and white cinematography, between reenactments and archival footage, and across decades to show the footprints Fellini left that Scola stepped into. We see a reenactment of a young Fellini (Tommaso Lazotti) showing his sketches to a front-office editor at Marc’Aurelio, who flips through them declaring them funny or not funny and then deciding they are good enough to bring to the attention of the head editors. The bullpen sessions of the illustrators, all with their own “columns” and all vying for the coveted center spread, is a wonder of competitive spirit, friendly banter, and creative foment.
Scola first enters the picture as a nine year old (Giacomo Lazotti) reading Fellini’s cartoons to his blind grandfather. Ten years later, we will see Fellini’s introduction to the Marc’Aurelio office play out again when young Scola (Giulio Forges Davanzati) shows up, portfolio in hand, to see if he can make the grade. A rather sobering scene of some low-level functionaries of Mussolini’s fascist government coming into the editorial office and the illustrators standing at attention and giving their names and “rank,” that is, the sections they draw, created an uncomfortable reminder of the Charlie Hebdo attacks this past January.
Film director Fellini (Maurizio De Santis), an insomniac, is shown driving with Scola to view the prostitutes standing on the streets to ply their trade. They pick up one hooker (Antonella Attili) who relates that her days in the life are nearing their end; she has saved money, which she has given to her boyfriend to purchase a house for them. The seeds of The Nights of Cabiria (1957) thus are sown. There are some other interesting tidbits about Fellini’s works, including the omission of Mastroianni among the great Italian actors the director tested to appear in Casanova (1976) and the enshrinement of Stage 5 at Cinecittà Studios as Fellini’s home.
As the film moves into eras in which footage of the real Fellini and his film shoots are available, Scola gives us a behind-the-scenes look at some of the director’s classic films. Crane shots of Anita Ekberg and Marcello Mastroianni playing in the Trevi fountain in La Dolce Vita (1960) intermingle with footage and restaged circus acts from La Strada (1954), with his Fellini stand-in watching the proceedings. Hilariously, Fellini and Scola are accosted by Mastroianni’s mother, who complains that Fellini always makes her son look handsome, whereas Scola always makes him look like a vagabond. While some of Scola’s memories may be suspect, I have no doubt this incident actually took place.
Scola distances himself from the film somewhat by having Vittorio Viviani serve as narrator, offering at least the semblance of an objective point of view from which the audience can take its cues. A familiarity with Fellini’s works makes viewing much more enjoyable and enlightening, as the movie feels a bit like a group of friends getting together to talk about a mutual acquaintance. A sampler of Fellini’s films at the end might jog a few memories, and offers, like a similar end montage of excised kissing scenes from Cinema Paradiso (1988), the only truly sentimental interlude of the film. The free-wheeling and affectionate moments that went before are almost as good as having the maestro back among us.
How Strange to Be Named Federico is the closing night film. It will show Thursday, April 2 at 7:30 p.m. at the Gene Siskel Film Center, 164 N. State St., Chicago.
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Director/Coscreenwriter: Ivano De Matteo
18th Annual European Union Film Festival
By Marilyn Ferdinand
One of the most popular writers in Europe is Herman Koch. The sometime actor published his first book, a collection of short stories, in 1985 and has produced eight novels to date. He hit big with his sixth novel, Het diner (The Dinner), a best seller that has been translated into 21 languages, spawned a 2012 film of the same name in his native country of The Netherlands, and reportedly will receive an English-language film treatment with Cate Blanchett at the helm in her directorial debut. The story, one of feuding brothers and family crime, proved irresistible to Italian director Ivano De Matteo as well. His version takes liberties with the novel that open the action beyond a single dinner conversation, giving context to the hard choices at the heart of the drama.
The film opens with two drivers exchanging heated words when one of them blows a red light because he is talking on his cellphone. As tempers flare, the offended driver stops his car, pulls out a baseball bat, and goes after the cellphone user. The driver’s side window shatters, but not from the bat—the driver is a police officer, and he fires a fatal shot into the man in self-defense. The bullet passes through the man and strikes his 10-year-old son Stefano (Lupo De Matteo), who is sitting in the passenger seat and was pleading with his father to stop arguing. This incident brings the two brothers at the heart of the story, Massimo (Alessandro Gassman) and Paolo (Luigi Lo Cascio), together, the former a lawyer defending the shooter and the latter a physician treating the injured boy.
The solidly middle-class Paolo and his wife Clara (Giovanna Mezzogiorno) have one son, the sullen, acne-scarred Michele (Jacopo Olmo Antinori), who hangs out with his older cousin Benedetta (Rosabell Laurenti Sellers) watching embarrassing and violent videos on TV and YouTube. Benny’s father, Massimo, is a wealthy widower who is on his second marriage to Sofia (Barbora Bobulova), who has recently given birth to a daughter. Clara hates Sofia, and Paolo has some long-standing enmity toward his brother, but like clockwork, the two couples meet at Massimo’s favorite restaurant once a month.
Michele has been doing poorly in school, and Paolo wants to keep him from going with Benny to a party. Clara, not wanting him to miss something he has been looking forward to, gets Paolo to relent. At the party, Michele is hopelessly out of place among the college-age crowd and ends up getting very drunk. He decides to leave, and Benny trails awkwardly after him in her high heels. The teens are uncommunicative the next day, but when Clara watches an Italian version of “Crimestoppers,” she sees a video of two people beating and kicking a homeless woman and dragging her along the street. Clara views the video again on her son’s laptop the next day after he goes to school, gets up shakily and walks to the kitchen, only to have her knees go out from under her, shocked to confirm her fear that the pair may be Benny and Michele. Later, Benny pumps her father for legal information about the crime, which she claims her friends committed; Massimo goes to an unsuspecting Paolo and says he suspects that their children were responsible. Angry at Clara for keeping him in the dark, Paolo forces the truth out of Michele. It is then up to the families to decide whether to cover for their children or turn them in.
The theme of The Dinner is similar to that of another EU festival film, Magical Girl (2014), that is, the human struggle between emotion and reason. Clara and Paolo are horrified that Massimo can defend the policeman who left a family man dead and his son temporarily paralyzed, but Massimo believes that everyone deserves a defense. This is the kind of rational thinking one needs and expects from a lawyer. Paolo is overcome with horror at what his son and niece have done, yelling at Massimo, Clara, and Sofia for talking about the best way to keep them from paying for their crime. Paolo’s conflict is enormous, flipping constantly between love for his son and his belief in justice, challenging his kneejerk liberal philosophy. Clara shows herself to be a hypocrite, watching her “Crimestoppers” show to see whether justice will be served, yet choosing to believe the lies of her son until he is forced into confessing and then actively seeking to keep the truth from getting out. Sofia is more dispassionate, as Benny is not her natural daughter, but she will do whatever Massimo believes is right.
The film remains blessedly neutral about technology. Just when we think the film will blame Benny and Michele’s actions on their consumption of violent videos, we see that a security camera is instrumental in uncovering their crime. De Matteo rightly lays the blame directly where it belongs—on human nature, on people driven to violence by thoughtlessness or the view that some people’s lives are worthless. Envy certainly plays a role in how Paolo and Clara regard Massimo and Sofia and their luxurious lifestyle. Our sympathies are constantly shifting, and our beliefs about the characters reinforced and challenged again and again.
The naturalistic film style and the mesmerizing performances, especially by Lo Cascio and Mezzogiorno, take this film and its somewhat familiar theme to some interesting places. It is, however, hard to get a toehold on the film because we are catching these characters at a stressful moment in time; without a thorough grounding in character, the film sometimes tips into melodrama. Whereas the first half of the film contains only diagetic music, the introduction of an emotional score in the second half amps the melodrama rather unnecessarily.
The tack De Matteo takes to this story recalls the amorality of privilege and the immorality of envy found in The Bling Ring (2013), suggesting that Gen X filmmakers (De Matteo is 49) are acutely aware of the worm riddling our new Gilded Age and are seeking to examine and expose it. While The Dinner perhaps needed a more full-bodied script to draw out more nuance to the situation, this film is well worth a look.
The Dinner is showing Thursday, March 26 at 8:15 p.m. at the Gene Siskel Film Center, 164 N. State St., Chicago.
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Directors: Harry d’Abbadie d’Arrast/Luchino Visconti
By Marilyn Ferdinand
It’s fascinating how a single story can be bent almost infinitely to suit the imagination and purposes of individual creatives. I recently had a chance to view two rare films that riff off the same basic plot—a grindingly poor, but attractive woman marries a wealthy older man for security and faces the dilemma of whether to leave him to be with the penniless man she loves. Both films were shot during difficult times in their respective countries: Laughter premiered just after the 1929 stock market crash that ushered in the Great Depression, and Obsessione was shown as Mussolini’s fascist government was headed toward oblivion, with a feeling of defeat and waste settling over the Italian population. Yet, one film is the prototype of the screwball comedy, and the other a noir tragedy and the second film version of James M. Cain’s novel The Postman Always Rings Twice.
Laughter opens on a downbeat note, as Ralph la Sainte (Glenn Enders), an artist in love with our heroine, former chorus girl Peggy Gibson (Nancy Carroll), seeks her in vain at the mansion she shares with her stockbroker husband Mortimer (Frank Morgan). He leaves her a desperate note and returns to his garret on the wrong side of town, a side she called home before Mortimer plucked her out of the chorus line. Enter financially struggling composer/musician Paul Lockridge (Frederic March), fresh from Paris and looking to renew his love affair with pretty Peggy. The butler (Leonard Carey) who repeatedly asks for his card to present to Mrs. Gibson becomes the billboard on which the pair communicate, with Paul writing a message on his starched shirt front, and Peggy replying in kind that she is not at home, exclamation point! Paul brings Peggy youth, laughter, and love, whereas Mortimer can only clamp one jeweled bracelet after another around her wrist, thrilling to the ticker that tells him he has made more than $6 million that day rather than enjoying an impromptu vaudeville routine by Peggy and her friends in his drawing room. Circumstances will conspire to put Peggy in the same room with Ralph, ending in a tragedy that has Peggy reconsidering her priorities.
Obsessione begins in much more prosaic fashion, as a wheat-bearing truck stops at a roadside trattoria to gas up and dislodge Gino Costa (Massimo Girotti), a filthy, but handsome tramp who hitched a ride in the flatbed. He charms a meal out of Giovanna Bragana (Carla Calamai), the beautiful, young wife of the trattoria owner, Giuseppe Bragana (Juan de Landa), a fat, old man who treats her like a servant and possession. The attraction between Gino and Giovanna is as strong as her hatred of her husband, and she contrives to keep Gino around by having him pay for his meal with work. Giuseppe takes a liking to Gino and offers him a permanent job, but the lovers become impatient with Giuseppe constantly underfoot and start to run away together. After walking a while in high heels down a dirt road, Giovanna, tired and unhappy about her future prospects with her impoverished lover, turns back. However, their paths cross again, and fate moves them toward a murderous and tragic end.
Although Laughter and Obsessione take their shared plot in decidedly different directions, each manages to break new ground while providing commentary on the societies from which they emerged. Laughter may seem to have passed its moment in history by not depicting the ruin that befell people like Mortimer Gibson, but it foreshadows the desperation of the Depression while offering an escapist resolution to the love triangle that would become de rigueur in the 1930s. La Sainte represents the disillusionment of the age, a struggling artist whose failures in love and life lead to despair and tragedy. Although not specifically stated, it would be reasonable to assume that Peggy’s rejection of Paul and marriage to Mortimer were prompted at least in part by the decline of vaudeville and a tawdry future in burlesque and prostitution that sometimes awaited chorines like her. Obsessione makes this fate explicit in the character of Anita (Dhia Cristiani), an attractive woman who meets Gino in a park and tells him that she’s a dancer in a show—even challenges him to check her story out—but starts to remove her sweater the moment she discovers him in her one-room apartment hiding from the police.
In its own way, Obsessione offers a carefree escape for ordinary Italians through Visconti’s Neorealist approach to filming his story on the Italian streets. After Gino leaves the Braganas, he meets an itinerant carnival worker nicknamed “The Spaniard” (Elio Marcuzzo), who pays Gino’s train fare to Ancona, shares a room with him, and puts him to work advertising his street performance by wearing a sandwich board. Ancona is a lively place where people come to vacation, enjoy street fairs and carnival rides, and gather together communally to eat, drink, and participate in contests and games. Giuseppe and Giovanna run into Gino on their way to a singing contest at a large trattoria, and the jovial Giuseppe invites Gino to come. Giuseppe, justly proud of his fine singing voice, earns our sympathy with his innocent enthusiasm and friendship. The entire scene in Ancona, and later, in the Bragana trattoria, where Giovanna has increased business tremendously by introducing music and dancing to the restaurant, show the sweet life in the midst of tremendous hardship and sorrow, thus lifting the film to a more complex and affecting level.
Laughter, a product of Hollywood, can’t offer the same verisimilitude, but snappy dialogue cowritten by director d’Abbadie d’Arrast, energetic action, and some lovely comic set-pieces evoke the anything-goes attitude of the recently remembered Roaring ’20s. When Peggy meets Mortimer’s grown daughter Marjorie (Diane Ellis), their arch references to each other as “Mother” and “Daughter” signal the unconventional sophistication of their social set. Further, Peggy and Paul think nothing of going off together for a drive in the country without a word to her husband. When Paul conveniently runs out of gas and they get caught in the rain, they break into a conveniently empty house and crawl inside two bearskin rugs for a bit of whimsical playacting that defines a screwball romp. When they are arrested for breaking and entering, Mortimer comes in handy to secure their release—they even rate a police escort back to New York.
In both films, the romantic pairs’ yearning for love and happiness drive the action. Peggy decides that love is more important than money after seeing someone die for love of her. When she leaves her marriage, which even Mortimer acknowledges is not based on love, the audience gets an emotionally satisfying ending, with the attractive couple laughing gaily in a Parisian sidewalk café—not the Ritz, but certainly comfortable enough. Giuseppe knows the hard facts about his marriage of convenience, too, but he reckons that Giovanna will be rewarded soon enough—he is an old man and not likely to live much longer. Again, when Giovanna and Gino are eaten with guilt and eventually punished for their crime just when they seem to be headed for true happiness, audiences receive the emotional payoff righteousness demands. Both films are cruel to their aging patriarchs who, despite their cluelessness about how to treat a wife, had their redeeming qualities.
Film critic and educator Jonathan Rosenbaum chose Laughter as part of a film course he is teaching at the School of the Art Institute, “The Unquiet American: Transgressive Comedies from the U.S.,” and it’s easy to see how a film that treats love largely as an optional confection is a transgressive reflection of the social upheaval that occurred before and after 1930. Carroll and March are an extremely likeable and appealing couple whose antics would have been a balm to audiences while offering mild titillation that asks them to consider which is the greater sin—love without marriage or marriage without love. Carroll and March must have provided considerable inspiration to Claudette Colbert and Clark Gable in It Happened One Night (1934), which offers perhaps a naughtier view of an unmarried couple on the road despite its appearance during early enforcement of the Production Code.
Obsessione, an international example of film noir shown at Noir City Chicago this year, is less ambiguous about what love makes permissible, signaling the fate that awaits the adulterous murderers when an account of a man shot dead by a cuckolded husband reaches the patrons of the trattoria near the beginning of the film. Even Visconti’s camera blocking when the couple first meets, Gino’s body obscuring all but Giovanna’s legs, lets us know who will be erased by the end of the film. Visconti also inserts the suggestion of a gay subtext with The Spaniard, who behaves like Gino does toward Giovanna, following him back to the trattoria and getting into a fistfight with him in a subtly played jealous rage. Love is not a confection in this film, but a trap, particularly for its noir antihero, who chucked a happy life when he caught the disease; Calamai, a late replacement for a pregnant Anna Magnani, turns full femme fatale in Ancona to get what she wants. Transgressive in its own time, the film was banned after Mussolini’s son rejected it as not reflecting the reality of the Italian people, and Visconti was forced to turn over all prints and negatives for destruction. We only have this valuable document of wartime Italian filmmaking, as well as Visconti’s pungent directorial debut, because Visconti held back one negative; the film stands as a candidate ripe for restoration.
Two forms largely seen as products of 20th century American life—screwball comedy and noir—reflect the more Janus-faced aspects of common human experiences. Laughter and Obsessione offer the commonality of human emotion particularized by their respective places and moments in time.
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Director: Paolo Sorrentino
By Marilyn Ferdinand
Sometimes one just has to admit defeat. I have been struggling for a week to write a review of Paolo Sorrentino’s The Great Beauty, looking for a way to open the review that will give a flavor of what I think Sorrentino is up to with this film, trying to find an artful method to link scenes that illuminate each other, grasping for an economical use of words to convey the themes and impressions Sorrentino has laid out for us. I’ve changed things up over and over, found myself writing a detailed synopsis instead of a critique, forgetting more about the film than I can countenance, and looking at other reviews for memory jogs and inspiration. Interestingly, I have found most reviews of the film to be extremely short and somewhat simplistic, seeing it mainly in terms of its resemblance to Federico Fellini’s La Dolce Vita (1961) or commenting on the great party scene that comes near the beginning of the film. I think all we critics are at a loss to really come to terms with this sprawling film whose story seems fairly confined, but whose real character is epic in scope, a Lawrence of Arabia (1962) focused on the whole of Italian culture from the Roman Empire to the 1960s heydays of Italian cinema.
A character in The Great Beauty says that the only industries for which Italy is known today are food and fashion—a country of grocers and garment workers. Abhorring this loss of creative stature, Sorrentino not only has tasked himself with the usual artistic challenge of finding a way to express his times in an authentic way, but also seems determined to return Italy to a place of cultural prominence. His work is complicated by the fact that the history of Italian culture is so long and laden with genius that his efforts are bound to look derivative if he works on a grand scale, or unambitious and forgettable if he goes small and personal. That he has chosen to take on some of the giants of Italian culture—Michelangelo, Dante, and Rossellini, to name but a few—and that he has found not only specific, but also transglobal ways to comment on the human condition circa 2013 is a cause for celebration. Sorrentino may just wake the sleeping giant that is Italian cinema.
The film begins with an epigram from French author Louis-Ferdinand Céline’s novel Journey to the End of Night: “To travel is very useful, it makes the imagination work, the rest is just delusion and pain. Our journey is entirely imaginary, which is its strength.” This quote brought to mind a film to which The Great Beauty bears some resemblance, Aleksandr Sokurov’s Russian Ark (2002). In the latter film, a 19th century French nobleman escorts an unseen person (aka, the audience) through the Hermitage Museum in St. Petersburg on a tour of Russian history. The journey ends with the unseen tourist moving forward, leaving his historical guide behind. This, I believe, is Sorrentino’s purpose—to survey the past, present, and future in a kaleidoscope of images and feelings.
A rather startling opening depicts a group of Japanese tourists on a guided tour of Rome stopped in front of a church located at a high point in the city. As their guide talks to them about the church, a group of nuns sing in a capella harmony near an open balcony. One of the tourists separates himself from the group and takes a few photographs of the city below. He begins to perspire and then collapses. Was it heat prostration, a heart attack, or a swoon brought on by the overwhelming beauty surrounding him? In one moment, Sorrentino has communicated his mixed emotions about the project about to unfold. He follows this up immediately with a bacchanal of the first order, letting us know that he has thrown caution to the wind and will do his best to fulfill his promise to us and himself.
The party, an extraordinary set-piece in a film filled with extraordinary set-pieces, is celebrating the 65th birthday of Jep Gambardella (Toni Servillo), a journalist as well known as the famous and infamous people he interviews for a magazine published by Dadina (Giovanna Vignola), a middle-aged dwarf whose small stature belies her substantial influence. In homage to Fellini, Sorrentino stocks his party with people of every shape, size, countenance, and age. They writhe to techno music, some alone in a trancelike state, others in pairs or groups, and one on display behind a window moving to an internal rhythm because, as we learn in a shot from her point of view, she cannot hear the music on the other side of her glass cage. A helicopter shot of the party shows it lighting and scoring the night sky, a dazzling, pulsating organism that remains tantalizingly out of reach.
Jep is an older version of La Dolce Vita’s Marcello imagined at the crossroads of a life lived in disillusionment, a superficial creature who produces nothing of lasting value. His moments of triumph constitute little more than being a minor mover in high society, his ambition not just to be invited to the right parties but also to have the ability to make parties fail, whatever that means. That Jep might have been more consequential becomes something of a sick joke, as person after person asks him when he is going to follow up his well-regarded first novel, “The Human Apparatus,” a piece of juvenilia about the woman he loved and lost that sated his appetite for fiction writing when he was in his 20s. At 65, he knows “I can’t waste any more time doing things I don’t want to do.”
Jep seems sincere in his desire to lead an authentic life, and he becomes a mirror breaker in denouncing the vacuous and fraudulent. An unsatisfactory one-night stand with a beautiful, idle-rich woman (Isabella Ferrari) who complains about not being good in bed garners the blunt pleasantry “to be good is to risk becoming deft” and abandonment when she goes to get her laptop to show him the selfies she posts on Facebook. Jep rips apart a conceptual artist (Anita Kravos) whose act is to head-butt a wall and shout something angry. And when attacked for his superficiality by a woman (Galetea Ranzi) who claims to be a productive, principled torchbearer of socialist ideals with enough fortitude to take the truth, he pleads with her to “pass the time with us nicely,” and failing that, punctures her smug self-regard with her own hypocrisy and failure. Sorrentino, it seems, is fed up with what passes for profundity in Italy, as well as the veiled bourgeois aggression that causes blossoms of beauty to wither in despair.
In the main, however, Sorrentino finds inspiration in the beauty of the past and rather than attempting to imitate it slavishly, pays homage in ways that feel surprisingly fresh. He turns Dante’s The Divine Comedy on its head by having Jep act as the guide through rarefied Rome for Ramona (Sabrina Ferilli), the 42-year-old exotic dancer with whom he starts keeping company. The commodification of art and the wunderkind is critiqued, but the results extolled in a scene in which a child artist is forced to create a masterpiece for her parents’ party guests—and, after a tantrum, does.
Ingrid Bergman’s menacing encounters with statuary and the ashen outlines of the victims of Vesuvius in Roberto Rossellini’s Journey in Italy (1954) are contrasted as Jep and Ramona trek through the palaces of the ancient princesses of Rome with the keymaster (Giorgio Pasotti) who safeguards their keys. We take in the artwork that fills the otherwise useless rooms—massive sculptures mixing with paintings and objets d’art. When a stunned Ramona asks the keymaster why the princesses entrust him with their keys, he says, “Because I am trustworthy.”
Such simple statements that Sorrentino seems to want us to take at face value are strewn throughout the film like pure drops of wisdom in a visually intoxicating house of mirrors. Jep often stares at his oval ceiling and sees a blue, inviting ocean, painting an undulating fresco with his imagination like a latter-day Michelangelo. When Jep asks a magician who has made a giraffe disappear if he can do the same for Jep, the magician cautions him that it is merely a trick (in fact, a CGI trick of Sorrentino’s). Jep is still vulnerable to the deceptions of the glittering creatures and night life that have absorbed him for so long. Indeed, in a somewhat gratuitous tip of the hat to French cinema, Sorrentino includes a cameo of Fanny Ardant. There is something naively sweet about her appearance, however, as Jep the jetsetter seems genuinely starstruck when he encounters her. This moment adds to the winsome charm Servillo brings to the role.
Jep’s ultimate deception revives when the husband (Luciano Vigiloof) of his lost love Elisa (Annaluisa Campasa) comes to his door with the devastating news that she has died. “She always loved you,” he says to Jep. Reminded of his life before the drive to be the center of the in crowd, Jep returns in his memory to the day he was almost run down by a motor boat, the day Elisa took his virginity. She is achingly beautiful to his mind’s eye, but after 40 years, it’s likely that Jep’s memory has sanded the rough edges of his past and retouched the imperfections of his “perfect” love.
There is more than a touch of melancholy to Jep’s passage into old age, as his inscrutable grin cracks into unseemly tears at the funeral of a young suicide victim (Luca Marinelli), a breach of etiquette he has warned Ramona about. Ramona herself eventually succumbs to whatever she told Jep she was using all of her money to cure, leaving Jep without his protector. Ferilli’s incredible presence, a stranger in this strange land, made her absence from the rest of the film a real loss for me.
In the last act, a burlesque critique of the church, Jep seeks wisdom in vain from the fatuous, spiritually dead Cardinal Bellucci (Roberto Herlitzka) and witnesses a 104-year-old Mother Teresa knock-off named Sister Maria (Giusi Merli) huff and puff and blow a flock of migrating (CGI) flamingos off a terrace where they were resting and preening. The hard turn into religious ridicule threatens to undercut the overall tone of the film, but it comes so late in the film that it doesn’t inflict lasting damage.
Servillo offers us a sympathetic figure that could have turned tragic in another actor’s hands. He longs for that clean slate that Sorrentino is scraping at while maintaining the lessons that age has brought him. When his friend Romano (Carlo Verdone) succumbs to nostalgia, his choice is to leave Rome, which has “disappointed” him, to return to the village he abandoned 40 years before. Not Jep. He won’t write another novel, but his hope that he might brings his rite of passage to something of a close. I look forward to seeing if Sorrentino’s next film will prove that he has shaken the dust of the ages off his camera lenses. I am rooting for him.
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Director/Coscreenwriter: Roberto Rossellini
By Marilyn Ferdinand
Perhaps it is to be expected that following the great destruction of World War II, even the unflinching Neorealist Roberto Rossellini would do as many others around the world would do—retreat to private life, particularly as his private life included his wife and muse Ingrid Bergman. But, of course, private life can be a war zone as well, and Rossellini and Bergman suffered through a cold war of miscommunication during the eight years of their union. They made nine films together, with Journey in Italy coming right in the middle of their married years. The fissures were already starting to gape.
In this domestic drama, Bergman and George Sanders play Katherine and Alex Joyce, a wealthy couple who have traveled in their Rolls Royce from England to Naples to sell a villa Alex’s uncle left to him in his will. Alex hopes for a quick sale, as he does not like being away from work. He particularly doesn’t seem to like having so much unstructured time with Katherine, who is driving the car in the opening scene, a tacit signal that this togetherness was her idea. Once the couple arrives at the villa, they get a quick tour (a sunlit sitting room “was your uncle’s favorite room”) and settle into separate bedrooms per the European custom.
Both Alex and Katherine are made jealous by the apparent pleasure each takes in other people’s company. In the aristocratic circle of some of Alex’s relatives, Katherine makes a big hit, her gay abandon annoying Alex, who considers her no fun at all. Alex runs into a female friend who is in Naples with some friends, and his intimate conversation with her over a meal draws Katherine’s ire. Alex goes about his business of trying to sell the villa as Katherine heads off to the museums and the sulphur banks of Vesuvius. Eventually, Alex joins his friend and her group in Capri, as Katherine sits lonely and worried at the villa playing solitaire. With Katherine feeling like a lifeless appendage and Alex suffocated by Katherine’s duty-filled approach to life, divorce seems the only solution.
Regardless of the intimacy of the story, Rossellini’s approach to filming Journey in Italy is to play it against the vast weight of Italian history. It is uncomfortable to watch Rossellini put Bergman in precarious positions like a mere speck in time. For example, when she visits the sulphur banks, her guide shows how exposing any of the vents to heat, even that of a cigarette, will cause the entire field to fill with plumes of gas. When Katherine tries it with the guide’s cigarette, they are enveloped, as though she had been swallowed up in hell. In another scene at an art museum, Katherine is unnerved by the painted eyes of the Roman sculptures, and Rossellini deliberately frames her being menaced by one of them or overshadowed by gargantuan men of marble. Her leopard coat made her look like a predator at the start of the film, but as the events of the film gradually unnerve her, her protective clothing gets thinner and thinner. Is she becoming less guarded with Alex, or is Rossellini just defanging her?
Sanders is given much less direct focus, but his performance is interestingly vulnerable. He seems genuinely pained about his inability to reach through Katherine’s wall to her. Yet, it can’t be a coincidence that the man who didn’t like to work with actors chose one known for his oeuvre of cruel and cynical roles, especially Lord Wotton in The Picture of Dorian Gray (1945). I couldn’t help thinking that despite the suggestion of family wealth, Alex was a war profiteer, and the abundant images of death in the film—catacomb skulls, the leopard skin coat, the figures frozen at the moment of death at Pompeii, Vesuvius in the background of a relaxing Alex and Katherine—though signifiers of the death of a marriage, probably have more to do with the war and the Joyces’ filthy lucre. Giving the characters the surname of Joyce further alludes to death, as Katherine relates a memory of a young man pouring his love out to her in the driving rain that is more than reminiscent of Gretta Conroy’s similar memory in James Joyce’s “The Dead.”
The film feels like a very personal document for Rossellini, with Bergman and Sanders seeming to pick up threads of old arguments without provocation or context. Their bickering is intense, but you can feel each wound they inflict on each other. When we’re not entrapped in this hothouse of rancor, the filming becomes less precise. Scenes inside the Rolls appear to have been done as process shots, and scenes around Naples could be stock footage, hardly of the quality one expects from the Father of Neorealism. The film has a cheap, cobbled-together quality to it, perhaps the result of several different cuts that reportedly were made of the film.
If I could accept this film as wholly personal, I would feel less acutely its very troubling subtext—that a marriage can exist only if the wife is broken. Alex becomes attracted to Marie (Maria Mauban), a young woman hobbled by a broken ankle, during his time on Capri. He holds her arm as she moves awkwardly with the assistance of a cane, and begins to declare his feelings when she says she has reconciled with her husband, who is to join her in Italy soon. He backs off, and briefly flirts with the idea of hiring a prostitute to assuage his disappointment. Instead, he returns to Katherine with instructions that he wishes to sleep late, setting up a situation for another argument the next day, as they tour Pompeii, when he will ask her for a divorce. As they drive back from the ruin, shaken by the sight of a couple lying side by side, hollow figures of ash preserved with plaster pumped into the cavities, they get stuck in a throng of people celebrating a holy day. Katherine exits the car and is swept up by the crowd. She yells to Alex for help, and he runs to her side. She declares she doesn’t want to lose him, and he says he loves her. Shaken by the thought of divorce and frightened by being torn into a mindlessly menacing crowd, Katherine capitulates. Her call to be rescued means victory for male domination, and their embrace, to me, tastes of the ashes that entombed the couple in Pompeii.
Offering none of the usual assurances of all being right with the world now that the institution of marriage has been affirmed, indeed, revealing this illusion for what it is—a power struggle that in the 1950s meant that women had to lose—doomed this film at the box office. In 2013, the gender war has not yet ceased, but the conversation has moved forward to a higher level of awareness. From this vantage point, Rossellini and Bergman’s fearless, painfully raw collaboration looks to be the stuff of genius.
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Director/Coscreenwriter: Mario Bava
Part of the Italian Horror Blogathon at Hugo Stiglitz Makes Movies
By Roderick Heath
Mario Bava is a name to conjure with amongst lovers of horror cinema today, after an interregnum when his brand had waned and he was remembered only by film scholars and the directors who ripped him off. His lush, visually symphonic work in the horror field did not just bridge eras in the genre’s evolution, but actively influenced that evolution. Bava oversaw both the great revival of the Gothic horror style, thanks to his rescue job on Riccardo Freda’s I Vampiri (1956), which beat both Hammer Studios and Roger Corman to the mark of sparking that style, and continued with Bava’s proper debut La Maschera del Demonio (1960). Bava however also oversaw that revival’s displacing by a new style of horror, one which Bava essentially invented, based in more modern conventions, codes, and tropes. This would become known as the giallo movie. In the wake of Hitchcock’s Psycho (1960) and Michael Powell’s Peeping Tom (1960), which gave contemporary horror an electric relevance, Bava first compiled the giallo style in 1963’s La Ragazza che Sapeva Troppo and its brilliant follow-up Sei Donne Per l’Assassino (1964). Where the Gothic genre was historical, rooted in intensely psychologised images and long-settled figurations representing threat – ghosts, vampires, werewolves – the giallo was stylised according to the shape and rhythm of a less superstitious but equally paranoid contemporary landscape, reconceiving threat as a lurking, masked, gloved killer out to attack and annihilate beauty and complacency. Gothic was rooted in Victorian literary and folk-tale traditions; giallo came from pulp literature, modern art, and urban myth. Giallo latched onto the sorts of figures beloved of trashy newspapers and which seemed to have devolved along with the modern urban world – sex killers, heavy breather phone callers, alienated misogynists, and murderous anarchists.
I Tre Volti della Paura feels like a pivotal movie for Bava, not simply in that its English-language title, Black Sabbath, inspired the name of the prototypical heavy metal band and thus gave it a higher measure of fame than any other Bava work, but because it’s an omnibus movie that allowed Bava to offer variations on new and old horror aesthetics. This analytical presumption contrasts not simply their disparate preoccupations and lexicons, both visual and thematic, but also their shared roots and mutual, closely related power. Bava’s film tells three stories adapted from Anton Chekhov, Howard Snyder, and Alexei Tolstoy, a disparate triumvirate of names and modes of storytelling, ordered depending on which version you’re watching of the film, the Italian or the foreign release cut. The Italian cut commences with The Telephone, from a Snyder story, moves on to The Wurdalak, from Tolstoy, and concludes with Chekhov’s The Drop of Water. The first is clearly an exercise in giallo nerve-wracking, whilst the second is ripe Gothicism, and the third represents a distinct tradition but also presents a curious melding of the two, apt in adapting Chekhov, a writer with old-world class partly veiling a very modern, ironic mind. The horror genre has, over the years, seen more omnibus and portmanteau films than any other genre I can think of, from Paul Leni’s Das Wachsfigurenkabinett (1924), up to this year’s V/H/S. This seems a by-product of the type of story the genre works well with, minimal mood-pieces where sometimes complication despoils the form’s inherent qualities, and the powerful literary tradition of short eerie fiction. Bava’s work came in the wake of Corman’s Tales of Terror (1961) and anticipated Kobayashi’s Kaidan (1964), the multi-director fancies of Histoires Extraordinaires de Edgar Allen Poe (1967), and Milton Subotsky’s series of Amicus films, but unlike most others Bava resists mixing the bag in tone or intent too much, and each episode vibrates with concerted near-perfection.
I Tre Volti della Paura often seems aware of its place as a bridging point of old and new, and certainly Bava keeps glancing over his shoulder at both his own style’s roots, and that of the genre. He signals this most clearly by taking advantage of having Boris Karloff as a star, offering him in a prologue and epilogue as a good-humoured master of ceremonies, warning the audience about vampires who might be sitting next to them – “Vampires go to the movies too!” – and imbuing the film with a self-evident link to the heyday of Hollywood horror. Karloff’s stature as a horror star had taken him through three distinct waves in the genre’s evolution, from James Whale to Val Lewton to Corman and Bava. Karloff’s jests in the bookends suggest an extension to his salutary self-mockery in Corman’s The Raven the same year, and yet his actual role in this film, in The Wurdalak, is serious in a severe and classical fashion. The Telephone, particularly in its Italian version, is remarkable for its concise summary of the underpinnings and methodology of the giallo style. The set-up is simple: a woman alone is terrorised by an unseen threat and a taunting voice on the phone. It’s one of the hoariest of modern genre variants, one that easily turns dull and repetitive in lesser hands, and yet Bava’s version is the ür-text, crisp in its execution and telling in its supple feints and clever miscues.
The woman here is Rosy (Michele Mercier), a gorgeous young trollop who arrives home one evening, strips down, and gets ready for bed, only to start receiving phone calls. At first the caller does not answer her plaintive demands to know who they are and what they want, and then finally the raspy mystery man begins to taunt her with threats of rape and murder, before slipping a newspaper cutting under her front door. The cutting suggests the caller is a former boyfriend of hers, Frank Rainer (Milo Quesada), who has since gone to jail and now escaped. The caller seems to know everything she does, and Bava privileges the audience to a glimpse of malignant peering eyes through a window blind. Rosy, distraught and told if she calls the police then the killer will come in and finish her off, instead phones up her former lover Mary (Lydia Alfonsi) and begs her to come over. Mary arrives and after soothing her fears ends up sleeping with her, but as Bava has already revealed, Mary is in fact the source of the phone calls – a pretext in her desire to get back with Rosy. But as Mary writes a confession to leave for Rosy to read in the morning, the real Rainer enters the apartment and sneaks up on Mary, assuming she is Rosy.
The Telephone is a masterpiece of compact storytelling, unfolding with Bava’s illustrative intelligence whilst accepting distinct formal restrictions. The lesbian twist to the episode, carefully fudged in the English-language version, gives it a darker and deeper emotional punch than would otherwise offer, making Mary’s malfeasance a keener manifestation of emotional jealousy and longing worked out through a sadistic ploy, and staking the tale in a game of reversing roles. Mary pretends to be Rainer and Rainer mistakes Mary for Rosy, the man and woman swapping parts in their desire to possess/destroy Rosy’s fecund but independent sexuality, but finally only helping destroy each-other. This element plugs into the contemporary anxiety over sexuality and changing social mores overtaking traditional morality which would give the giallo genre so much of its bite, albeit often with reactionary overtones. Only a couple of years after Fellini offered arch queer caricatures in La Dolce Vita (1960), Bava treats this element with beguiling matter-of-factness, carefully depicting Mary as driven by angry desire to duplicitous means, eyeing Rosy’s fancy rooms and wondering out loud who pays for it all. The suggestion is that Rosy has often used her as her emotional comfort whilst working her way through men who could help her financially. Mary’s bitterness at being thrown over is then all too palpable, and it’s clear that Rainer, a dangerous criminal, was one of those men. Bava’s usual punitive moralism, often even stricter than his own hero Alfred Hitchcock, is apparent as all three characters pay a steep price for their transgressions, with Rosy left alive at the end as perhaps the worst punishment of all as the victims of her romantic life lie quite literally sprawled on the floor.
At the same time, Mary’s gamesmanship replicates on a narrative level the fundamental dynamic of Bava’s direction, a reduction of drama to the act of looking, watching, hypnotised by the pure spectacle as Bava stokes Rosy’s fear with pseudo-erotic sadism, the unseen watcher/caller standing in for the camera, director, audience, willing the game to go further, deeper, and climax with orgasmic act of murder. But like his successor Dario Argento in his early work, Bava enjoys disrupting the expectations about whose viewpoint the terror represents, evoking polymorphic underpinnings to a nominally simple exploitation of phobias of sex and death: it’s like Sartre’s No Exit reconfigured as chamber piece horror. The Telephone charts Bava’s precise awareness of just how long to string along the situation, offering his key revelations, like the staring eyes behind the blind and the identity of the caller, with seemingly casual yet actually precise and forceful cuts and camera moves as if following a thread to the heart of the labyrinth. He sustains dread in the meantime with the resolute build of shots around Mercier’s terrific performance, with each new call causing a distinct mounting of tension manifest in Rosy. Whilst the pace of editing builds, the telephone itself turns in an object of adversarial power – it’s coloured red and black, looking forward to the red telephone receiver that dangles as the evocation of severed lives and ruined loves at the end of Sei Donne per l’Assassino. The Telephone sees Bava at once defining the basic principles of giallo for the future – peering eyes, gloved hands, wickedly shining knives, isolation, paranoia, the fetishistic delight in the image of a terrified woman – whilst also looking back to Hitchcock’s immediate influence. He executes the story within one room, recalling Rope (1948) and Rear Window, particularly the latter with its emphasis on voyeurism; the eyes behind the blind evoke Psycho (1960), whilst Bava mimics a singular shot from The Man Who Knew Too Much (1956) as he performs a delicate camera move around Rosy, as she listens to an unfolding nightmare on the telephone. A climactic shot of Rainer sneaking up on Mary with an appropriated stocking clearly references Dial M For Murder (1954).
Which is not to say Bava’s filmmaking is imitative, but simply paying nods where they’re due, whilst also presenting his own stylistic brilliance, his sense of colour and composition and genius for fluidic, sensuous camera movement, and these qualities permeate the whole of I Tre Volti della Paura. The Wurdalak, the second and most elaborate episode, is a miniature epic that offsets the contemporary vision of private hells in The Telephone with a more traditional version. Bava’s penchant for the folkish eccentricities of the Slavic ghost story canon had already seen him loosely adapt Gogol’s ‘The Vij’ for La Maschera del Demonio, and The Wurdalak like that film takes place in a netherworld version of Eastern Europe, with sonorous location shots fleshing out perhaps Bava’s a beautifully crafted exercise in gothic horror. Freda, Bava, Sergio Leone and others of their breed were always expected to make their films look like the popular and commercially dominant English-language genre films in their fields, and even as they began to distort the results towards their own interests they paid lip-service to this necessity: here Bava pays clear nods to Corman by importing the stolidly handsome star of his House of Usher (1960), Mark Damon, to play a variation on his role there as an outmatched ingenue locked in a battle with his lover’s very identity. The set-up has distinct resemblances to several of Corman’s Poe-derived or inspired cycle, as Damon’s Count Vladimir d’Urfe takes on the role of archetypal Wanderer, in a vaguely identified, eerily depopulated land where peculiar social assumptions and menacing activities permeate the onerous scenery. The Count discovers a headless corpse on a riverbank with a distinctive knife in the heart. Vladimir straddles the corpse across his horse and carries it to the nearest house, where he discovers a family living in cowering anxiety and expectation, and he’s confronted by Giorgio (Glauco Onorato) who recognises his own father’s knife as the one Vladimir has removed from the body.
When Vladimir leads Giorgio outside to inspect the body, it proves to have mysteriously vanished, only to turn up a short distance away, being stabbed through the heart with punitive relish by Giorgio’s brother Pietro (Massimo Righi). Somehow this discovery is actually more unnerving than the corpse’s reanimation would have been, the sight of the headless remnant being stabbed with a need for certainty commingling with the impossibility of ever truly killing the spectre of fear, heightening the atmosphere of hysteria that builds in the forty or so minutes of The Wurdalak’s running time. The corpse, it’s explained to Vladimir, was that of Alibeq, a Turkish bandit who had terrorised the region and who was rumoured to also be a vampire-like wurdalak. Their father Gorca (Karloff) had gone out days earlier to find and kill the enemy after he had murdered the clan’s foreman, but left behind a mysterious entreaty that they should kill him in turn, if he turned up more than five days after departing, a timespan which happens to run out at midnight, for that would mean that he would certainly be a wurdalak too by then. As the family waits fearfully for the appointed hour, Vladimir’s is drawn to Gorca’s stunningly beautiful daughter Sdenka (Susy Andersen). As midnight ticks by, Gorca appears, haggard and alternately fierce and strangely unctuous in his manner, displaying Alibeq’s head which he’s been carrying around with him, a strikingly iconic image of a man who’s given into savage nature even in attempting to annihilate it. His fearful children know they should obey his previous statement, and yet can’t bring themselves to. In the night, as Pietro is left to keep watch, Gorca begins moving about the house, claiming Ivan, the child of Giorgio and his wife Maria (Rika Dialina), and leaving Pietro for dead.
One of Bava’s distinctive traits as a filmmaker was his clear understanding of the basic underpinnings of the dark fantasies he was engaged in depicting. Just as La Maschera del Demonio expanded intelligibly on the schismatic yet eternally conjoined images of Madonna and whore, and Sei Donne Per l’Assassino would contend with the urge to exterminate beauty if it could not be possessed, The Wurdalak anticipates Operazione Paura (1966) and Lisa e il Diavolo (1973) as Bava’s inwardly spiralling meditations on the encaging horror that can be family identity. Here the poisoned patriarch Gorca, who had gone out to do battle with the marauding villain, comes back as the force of evil he had sought to exterminate, and swiftly causes his clan to fall victim to it, complete with clear overtones of paedophilia and incest as he singles out young Ivan and snatches him away into the night, and the net draws tighter around Sdenka even as Vladimir begs her to escape with him. Images in Operazione Paura of evil lurking outside windows, peering in on the warm and contented with baleful intent to feed on that land of life, are prefigured here, as the household eats itself from the inside out. What’s most striking and pathologically precise about The Wurdalak is its pitilessly unsentimental view of sentiment, one which plainly prefigures the similar brute logic that George Romero would examine in his best films, a tension between emotional reflex and survivalist necessity.
This tilt on the familiar dramatic necessities of fighting evil examines the way people can behave in illogical ways when their lives are at stake and disturbing facts are plainly apparent, but their taboos and intensely entrenched prejudices and loyalties, no matter how retrograde or ignorant of other concerns, have been internalised so completely that they demand people act in contrary ways. Thus Bava shows the clan destroyed by its blindness to anything but its own hermetic nature, in a pungent metaphor for this schism: the sons cannot obey the father’s own advice and destroy him, and Giorgio’s wife murders her husband when he tries to prevent her letting in their plainly vampirized son, who seems to come wandering out of the frigid night to scratch at the door (anticipating memorable moments in Tobe Hooper’s spin on Stephen King’s Salem’s Lot, 1979). Many a young lover has often felt like they’re trying to extract the one desirable member from a family of monsters, and Vladimir struggles to convince Sdenka to flee with him as she believes she must stay with her family for loyalty’s sake even as they all expire. Although Vladimir does finally convince Sdenka to leave, the delay is fatal, for the clan are able to catch up with them. In a brilliant depiction of the inescapable nature of formative roots, Sdenka is caught between her transformed family members, advancing to claim her in the midst of a ruined church, shambling corpses still obeying their inculcated ideals of clannish behaviour, and ghosts of ancient repressions still overwhelming all good sense in the present. When Vladimir awakens alone, he retraces the path to the Gorca house and finds Sdenka, waiting in all luscious readiness for him to join the family circle.
Interpretative perversities aside, The Wurdalak is visual gothic par excellence, with Bava manipulating both the studio settings and the location shooting to maximum atmospheric effect, conjuring a magnificent, appropriately fairy-tale world of menace, frames teeming with overgrown thorny bushes and misted forests, frosted windows and warm hues of longed-for shelters and sunrises. Indelible images proliferate, like Gorca stalking across the bridge on his way home, the faces of the undead glaring through frosted windows, and young Ivan clawing and weeping at the door, stoking his mother to emotions so desperate she cuts through her husband to get to her son. Bava pulls off one of his most felicitous bits of filmmaking here as he cuts from Giorgio and Maria arguing to the plaintive yet disconcerting image of what they think is their son kneeling with arms spread on the front door, and then cutting back to the sigh of a pair of scissors, daubed in Giorgio’s blood, falling to the floor, the mortally wounded man still crying out to the wife who’s killed him not to open the door for the monster. The deliriousness of Bava’s sci-fi horror riff, Terrore Nello Spazio (1965), is nascent in the saturated colours and dream-like mood. If the last chapter, The Drop of Water, seems comparatively lightweight after the The Wurdalak, it actually represents Bava’s most purely stylistic coup, in the orchestral use of colour, composition, sound, and camera work utilised in compiling a growing sense of unease.
Operating in a similar mould of isolated anxiety, depicting a woman alone in her apartment afraid of lurking terrors, to The Telephone, The Drop of Water is the story of plebeian, sticky-fingered, hapless nurse Helen Chester (Jacqueline Pierreux), who is called out on a dark and stormy night from her warm abode to attend to her just deceased charge, a reputed but reclusive medium. Distracted and irritable, Helen espies and surreptitiously steals the enticing ring on the corpse’s finger. If The Telephone and The Wurdalak explore two major strands of horror, The Drop of Water exemplifies a third, the morality play where justice, which may be supernatural or might simply be overloaded mental credulity, comes surging from beyond the grave to punish transgression. For Bava, the mechanics of this kind of storytelling are comparatively simplistic, but the elements of class envy and the depiction of property as a maddening and destructive spur look forward to the insidious supernatural class struggle again in Operazione Paura, and the war over the estate that drives the bloodshed of Reazione a Catena (1971). Bava further invests The Drop of Water with overtones of black comedy, through Pierreux’s amusingly exaggerated performance as Helen, and the minute, nuisance-like, yet cumulatively maddening proliferation of difficulties in her attempts at thievery that start to resemble silent comedy. This restrained slapstick has consequences, as these events begin to recur as increasingly dreadful portents of warning after they’ve already suggested the taboo nature of stealing from the dead, building with a rapid but precise relish reminiscent of Clouzot’s Les Diaboliques (1957), where again the temptation to profitable transgression is met by the corrosive terror of being caught.
Whilst the episode’s tone sustains impudent humour, Bava still constructs this episode with magisterial craft, contrasting the decaying splendour of the Medium’s mansion and Helen’s flat whilst filling both with resplendent colour effects that communicate moral, corporeal, and spiritual rot, for both places are filled with hues eloquent of decay and slovenly disinterest. Bava’s camera peers into spaces where any manifestation of evil might appear and yet which don’t – until finally they do, or at least the mind, tired of waiting for them to arrive, conjures them itself. Helen’s midnight suffering as she hears dripping water and is tormented by a single, impudent fly, sees her worked up into a pitch of anxiety. Finally the ghoulish visage of her dead charge appears in the shadows, gliding with eerie weightlessly and terrible purpose, her face, distorted as on the deathbed into a gnarled and gruesome leer, is etched in sickly hues of green and red. Helen is found dead the next day, missing the ring. Perhaps the ghost came and claimed it, and yet, as Bava details the guilty face of Helen’s neighbour and zooms in for a last look at Helen’s dead face, now distorted itself into another grim leer, the neighbour has taken the ring, and the roundelay of guilt and fear invoked by this seamy fixation with possession will continue. You can’t take it with you, but you can damn well haunt whoever else thinks it’s theirs.
The title’s cleverness becomes apparent by the end, as the “three faces of fear” refer not only to the trio of spooky stories, but to the cumulative fixation each episode has with a face that encapsulates fear, whether being experienced, as found in Rosy’s or Helen’s sweat-dabbed, tremulous brows, or inspiring it, as in Gorca’s and the Medium’s funereal visages, even coalescing monstrosity and beauty in Sdenka’s enticing final clinch with Vladimir. If, as Jean Renoir once said, the face was the greatest tool at the filmmaker’s disposal, this was Bava’s response, his proof of faith in the gestural power of the human element to invoke the most extreme cinematic emotions. If Sei Donne or Operazione Paura offer complete statements that are ultimately more powerful, I Tre Volti could well be the best produced of Bava’s horror films: the production carries little of the tackiness a lot of even the best Italian genre cinema could never quite escape, and the costuming, lighting, and settings reflect craftsmanship of a rich and delightful sort. Bava’s collaboration with DP Ubaldo Terzano is superlative. This excellence is ironic, as the film finishes up making fun of its own construction, revealing in the climax the tacky charm required to conjure such visions as Karloff, in his Gorca guise, suddenly stops riding the mechanical horse he’s mounted on to jest with the audience, whilst Bava pulls back to reveal crewmen running in circles to create the effect of forest brush whipping by. This jokey epilogue is Bava laughing at his own showmanship and Karloff mocking his own legacy, but not with tiredness or self-contempt, but the knowing winks of great magicians who don’t mind giving the game away if it’s been played well enough. Or perhaps it’s Bava’s answer to his pal Fellini’s inverted study in cinematic creativity released the same year, 8½. Anyway, when it’s all over, it’s not the humour you remember, or the storytelling: it’s that primal image of the Medium’s face, sliding forth out of the darkness, straight out of every childhood nightmare.
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Director/Coscreenwriter: Andrea Segre
2012 Chicago International Film Festival
By Marilyn Ferdinand
I have a lot of bones to pick with the translations of some of the film titles at this year’s festival, but in the case of Io Sono Li, I have to give it to the translators. I Am Li is far too prosaic and does a disservice to the touching relationship at the heart of this tone poem of a film. First-time feature director Andrea Segre certainly has a poet’s heart for having conceived and written a simple tale set in a complicated world and filming it with a discreet and tender hand.
The film opens with a title card that explains that every year, the Chinese celebrate Poet’s Day, marking the life of their greatest poet, Qu Yuan (340–278 BCE), by floating candles on waterways to help him on his journey to paradise. In the next shot, we see candles illuminated within paper lotus flowers moving gently on water; when the camera pulls back, it reveals two Chinese women leaning over a bathtub full of water, rippling the water with their hands to move the candles. A drunk Chinese man comes into the bathroom and mocks them. We see a close-up of one of the women, Shun Li (Tao Zhao), and watch her face pinch in distaste at the sound of the man urinating in the toilet.
Li is a single mother in her mid 30s who is working at a garment factory and living in a dormitory for Chinese workers in Rome. She has gone there to make a better life for herself and her 8-year-old son, who is still in China living with her father, but must work off the debt she owes to the employers who paid her way to Italy before her son will be allowed to join her. She misses him very much and writes to him and her father frequently, reassuring them and herself that one day she will get the “news” that her debt has been repaid.
Soon after, Li is told she is being transferred to Chioggia, a small fishing village on the Venetian lagoon, to work in a café. After a perfunctory greeting by her new bosses, she goes up to her room to meet her roommate Lian and settle in.
Li’s introduction from the café regulars is a mixed bag. When she tries to settle the tabs they ran up under the previous owner, they pretend they are not the people whose names she reads out. One of the regulars, Bepi (Rade Serbedziga), a Yugoslavian fisherman called The Poet because he makes up funny rhymes, has been living in Italy for more than 30 years. He comes in and orders a coffee with prune liqueur. Shun Li gives him the coffee but omits the liqueur, as her command of Italian is limited. He goes behind the bar, takes the bottle off the shelf, shows her the picture of the prune on the label, repeats the Italian for “prune,” and pours a measure of the liqueur into his coffee. Li thanks him for teaching her, and so begins what turns into a touching friendship of two lonely people.
Segre’s film taps the slower rhythms and muffling mists of a coastal village to give his characters and the audience room to breathe and enjoy getting to know this town and its inhabitants. For example, to Li’s surprise, the lagoon periodically floods the village for two or three hours. It doesn’t seem to put a dent in the village routine, as people don galoushes and float their boats down the streets to get around. Or one day, Bepi takes Li out on his fishing boat, and he watches her standing in the sun, her eyes closed, her face turned upward and looking serene and present. Watching this film feels like that—warm and restful despite the constant work Li and the fishermen must bend their backs to to get by.
When one of the fishermen, Coppe (Marco Paolini), retires after 35 years, we return to reality and understand that with age comes leisure, but also pain. Bepi’s is the loss of his wife the year before and the entreaties of his son, worried about his health, to come live with him in Mestre. His pain is compounded when the regulars start gossiping about his relationship with Li, and the reflexive xenophobia of small towns builds against both Li and even the mainly assimilated Bepi, a reminder that prejudice runs deep and can erupt at any perceived threat. Li is warned to break off contact with Bepi or start from the very beginning in paying off her debt. I felt the actors were true to their characters, and that Bepi was, in fact, falling in love with Li. And although the conflict was believable, it felt a little tacked on, indulging the Italian weakness for melodrama in a way that undercut the film’s poetry.
Nonetheless, Segre mainly maintains an enticing reticence throughout the film. For example, Lian has a very important role, but she is only shown walking somewhere every night to work—where is never revealed—and performing tai chi on the beach. Li and Coppe take a boat out to Bepi’s fishing hut near the end of the film, and Segre chooses to linger on the orange glow, reminiscent of the paper lotuses, on their faces before he pulls back to show the hut on fire. The very indirection of his focus reminds us that the commonplace and the lives of common people can be filled with poetry if we could only experience them in a different way. Shun Li and the Poet is a beautiful meditation of a movie.
Shun Li and the Poet screens Sunday, October 21, at 5:30 p.m. and Tuesday, October 23, at 6:15 p.m. All screenings take place at the AMC River East 21, 322 E. Illinois St., Chicago.
Northwestern University’s Block Cinema will also screen Shun Li and the Poet on Friday, November 16, at 7 p.m. The screening will be held at the Mary and Leigh Block Museum of Art, 40 Arts Circle Drive, Evanston.
The Last Sentence: A gorgeously photographed biopic of Swedish newspaper editor Torgny Segerstedt that focuses attention on his romantic intrigues as he wages a relentless campaign against Hitler and Swedish neutrality. (Sweden)
The Exam: In a taut thriller set in 1957 Hungary, a member of the secret police unknowingly undergoes a harrowing loyalty test under the watchful eye of his own mentor. (Hungary)
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Focusing on the debut feature work of famous, and infamous, figures of film
Screen debut of: Bernardo Bertolucci, director and screenwriter
By Marilyn Ferdinand
At the unripe age of 21, Bernardo Bertolucci made his directorial debut with a film Pier Paolo Pasolini lost interest in making after he had started work on Mamma Roma (1962), only his second directorial effort. Of course, Pasolini had been writing for the cinema for some time, so his acquaintance with the mechanics of movie-making weren’t entirely casual—not like Bertolucci, who first stepped onto a movie set when Pasolini took the young man on as a production assistant when shooting Accattone (1961). Until that time, Bertolucci had been following in the footsteps of his father, the renowned poet Attilio Bertolucci. Pasolini talked to the producer of La commare secca, Antonio Cervi, and suggested that Bertolucci work with Sergio Citti, Pasolini’s frequent collaborator, to come up with a script. Cervi eventually handed Bertolucci the directing reins with the instruction to make it “Pasoliniano”—in the manner of Pasolini. Despite Bertolucci’s attempts to put his own stamp on the film, “Pasoliniano” is how the Italian press categorized it. Nonetheless, La commare secca is a formidable debut from a real film greenhorn that reveals a lush visual eye Bertolucci attributed to his poetic sensibilities.
La commare secca is a murder mystery that resembles Akira Kurosawa’s Rashomon (1950), relying on the recollections of witnesses—in this case, various young men who may have been involved in the death of a prostitute—to tell the story. This style is a reversal of the usual narrative style of focusing on the detective as he or she moves around town interviewing people, looking for clues, and so forth. This strategy affords the viewer several advantages—we can tell when the actual memory does not match up with what the interviewee is telling the police and we get to see the actual murder through the mind’s eye of the killer, which a cop never can.
Bertolucci adds a poetic touch by imagining the movements of the victim as she wakes up from an afternoon nap, makes coffee, and gets dressed for her evening stroll. Even the discovery of her body at the opening of the film is treated with delicacy—the same classical guitar music that attends her movements during the film plays as the camera follows some pieces of torn newspaper off a bridge and into the open field near the Tiber River where she lies face down. A close-up reveals a pretty ring on her finger and chipped nail polish, marking her as shabby genteel. We can’t be sure that she’s a prostitute until a cop in an interrogation room says so to a cocky young man he is questioning. The young man’s recounting of his movements that day will form the first of several vignettes that offer a look at the daily goings-on in Rome’s underbelly that will form the real text of this film.
Our first suspect, Canticchia (Francesco Ruiu), is unemployed. He tells the cop that he went to meet two priests for a letter of recommendation for work; in fact, he’s a thief who met two friends with whom he roams the woods looking for lovers who aren’t watching their belongings. Bertolucci follows their restless prowling through a wooded area that has become Rome’s lovers lane, watching them take turns creeping up on the distracted couples, succeeding and failing at their thievery. Eventually, Bertolucci brings Canti to the point where all the suspects converge—a park where the prostitute was last seen alive. In what resembles a night constellation, a soldier is bent forward sleeping on a bench, three men stand conversing, and in the distance, like the North Star, the prostitute (Wanda Rocci) stands under a light, her large, patent-leather purse glimmering softly.
Bertolucci spends a good deal of time on the stories of each of these men, and of several, like Canti, who pass through the park and particularly, their relationship to women. The two teenagers, Francolicchio (Alvaro D’Ercole) and Pipito (Romano Abate), who are talking to the third man (Silvio Laurenzi)—a crucial player in the resolution of the murder—are romantic and foolish, thinking they will rob the man of his solid-gold cigarette lighter so they can raise the 2,000 lira they need to buy groceries for a meal their two girls and their friend will cook the next night. Pipito is timid, terrified by the interrogation and anxious about the fate of his friend, who jumped into the fast-moving Tiber to avoid capture.
Francolicchio and Pipito are the least loathsome of the men whose stories Bertolucci tells. Teodoro, the soldier (Allen Midgette), harasses women as they pass down a street, trying to get them to talk to him. He stops at an art gallery and caresses the center of a metal statue that looks like a woman’s spread legs. When he escapes from the sudden thunderstorm that plagues all of the characters, he hides under a bridge and is soon joined by a bevy of women trying to stay dry. His smile, more like a leer, shows his delight at this turn of events.
The longest and most annoying story is of 30ish Natalino (Renato Trioni), a two-timing leech who lives with a very unpleasant and violent madam name Esperia (Gabriella Giorgelli) and her equally unpleasant mother (Santina Lisio). He takes her money and buys himself a sportscar, cheats on her, makes the rounds with her as she collects her cut from her whores, and confiscates a puppy from one who can’t pay Esperia what she owes. Natalino is pretty much a complete waste of space, and the shouting and threats and stereotypical Italian “love” match made me wish Bertolucci had cut it from the too-long film.
Despite Bertolucci’s lengthy digressions into real life, he doesn’t forget the event that brings all these characters together. The murder is a very affecting scene, injected with a strangely hard-edged pathos as the prostitute lays down on the concrete retaining wall next to the river, turning her head to one side, looking like an unattractive side of meat not wishing to see what will happen next. Her stunned pleading at the feet of her killer quite reminded me of Nancy’s murder in Oliver Twist, and yet the entire scene is short and perfunctory, not bathetic.
There are images in this film that point to Bertolucci’s masterpiece, The Conformist: two girls dancing together, the murder, the concrete retainers on the Tiber looking as monumentally ugly as the fascist constructions of Mussolini’s Rome. Bertolucci said that he wanted a peripatetic camera to contrast with Pasolini’s static, full-frontal shots in imitation of Tuscan religious art, and indeed, the camera’s motion gives a feeling of teeming life in this crowded capital city to contrast with the bombed-out locations where a lot of the action takes place. The desperate landscape and lives attest to the continued hardships recorded in the neorealist works of Rossellini and Fellini, and Bertolucci certainly owes much to their visions in this first film. The story, however, is so “Pasoliniano,” including explicit and veiled references to homosexuality, that the director delivered what his producer wanted, in spite of his best efforts to make this story his own. Nonetheless, hybrid of styles though it is, La commare secca signals the promise of Bertolucci’s eventual mastery as a film director.
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Directors: Roger Vadim, Louis Malle, Federico Fellini
By Roderick Heath
As concept and finished product, Spirits of the Dead takes on the aspect of a fever dream, where the strangeness of the vision that arises before one’s eyes defies credulity. Did Roger Vadim, Louis Malle, and Federico Fellini really make an omnibus horror movie out of stories by Edgar Allan Poe? How the hell did that happen? All heroes of the iconic European cinema of the era, it’s nonetheless hard to think of three more temperamentally and stylistically disparate directors.
Omnibus horror movies are generally associated with Amicus, the British studio that tried to rival Hammer in the late ’60s with a string of such films, usually a bunch of loosely stitched episodes with a ramshackle unifying structure. Roger Corman’s Tales of Terror (1963), another Poe anthology film, was essayed in variations on his already formulated, hyperstylised gothic. Whilst Spirits of the Dead spurns any connective tissue, segueing from chapter to chapter by surveying a bleakly cloudy sky, and each episode is announced with its own credits, calling attention to its own multiauteur production and the resulting stylistic smorgasbord, it’s also, interestingly, bound together by a choice to film three of Poe’s more moralistic stories. In all three episodes, the protagonist is a wilfully amoral, yet doggedly human and uncertain beast struggling desperately with mortality and the certainty of judgment.
The project was actually supposed to be helmed by Fellini, Orson Welles, and Luis Buñuel, and it’s hard not to admit the producers traded down, certainly with Vadim. There’s something left of Welles’ spirit left in Malle’s episode, which resembles in production and visuals the similar, delicate work Welles did in his later adaptation of The Immortal Story (1968). As a whole, the Spirits of the Dead doesn’t entirely mesh, but it’s still an invigorating by-product of late ’60s cinema culture, and represents horror for the connoisseur. The most famous episode of the film is Fellini’s contribution, “Toby Dammit,” a version of Poe’s “Never Bet the Devil Your Head,” and indeed that short work comes close to being Fellini’s best, a hallucinogenic romp through the movie business and jet-set modernity as Faustian nightmare. But the chapters that precede it are worthy of attention in their own fashions. Vadim’s “Metzengerstein” is a real oddity, a blend of Vadim’s lush kink and fantasy with a visual naturalism that Malle extends in his own entry, “William Wilson.” “Metzengerstein” is built around a weird joke: Vadim cast his then-wife Jane Fonda as the wicked Contessa Frederique de Metzengerstein, who falls in love with her distant cousin, Baron Wilhelm Berlifitzing, played by her brother Peter Fonda.
Anticipating the SoGo scenes in Barbarella (1968), Vadim uses the material as an excuse to indulge a louche libertine’s mise-en-scène in portraying the Contessa’s depraved lifestyle. She suspends a serving boy in the air and shoots arrows at him with her ladies-in-waiting, conspires with her lover to rape another of his women, fondles her best friend (Françoise Prévost) in the bath, lounges about with tiger cubs and parades around in abbreviated hoop skirts and kinky boots, as if Elizabeth Bathory had been reincarnated as Zsa Zsa Gabor. It’s a reinvention of the Middle Ages as a haute couture, sexualised wonderland, albeit one that’s insanely unfair and cruel. The Contessa is so used to being able to indulge her whims and vices that she’s completely unable to express herself when she’s stricken with ardour for her misanthropic but essentially decent cousin, after he saves her from being caught in a bear trap. The Contessa finds an outlet for her rage by burning down Wilhelm’s stables, and he dies trying to save one of his horses from the conflagration. The Contessa receives a bizarre punishment, however, for the Baron seems to return reincarnated as a black steed with which she falls in love, and finally rides to her death on him in a grassfire started by lightning in a liebestod consummation.
“Metzengerstein” would be better if Vadim hadn’t been such an unvarying tease: his provocations remain firmly on the near side of mere naughtiness, whilst never achieving sensuality. As in Barbarella, there’s something slapdash about the way he develops his ideas, unable to reconcile his lazy, playful touches with the need to create a deeply morbid atmosphere. The mix of solidly naturalistic settings, highly stylised costuming, and incipient perversity does, however, imbue his work with a deceptive cumulative impact. The location shooting, particularly in the use of the Finistèr coastline, aids in drawing out the theme of natural forces exacting merciless reminders of mortality on mere humans, whatever their social pretentions. Vadim’s real talent for highly rhythmic editing and intensely composed sequences comes out in flashes: during the apocalyptic menace of the stable burning, smoke blackening the sky and the Baron’s fleeing horses erupting out of the smoke, and in the latter stages as the Contessa’s dooming bestial passion intercut with a weaver’s efforts to repair a singed tapestry depicting just such a great black horse, as if fate itself is a patient embroiderer.
Malle’s episode, although less showy than either Vadim’s or Fellini’s, is actually close to perfect. Alain Delon offers an excellent performance as the titular William Wilson, an icy egotist and sadist with a pristinely pretty face tormented by a double who heads off his own worst impulses. In confessing a murder to a priest, Wilson recounts his life story, from attending a military boarding school as a child where his overlordship of his fellow students and his vicious regime was first challenged by the arrival of another student named William Wilson who stood up to him and freed a young schoolmate the sadistic Wilson had dangling over a pit of rats. Years later, as a medical student, Wilson had become even worse, this time leading a cabal of fellow students in attempting to dissect, whilst still alive, a young woman (Katia Christin) snatched off the street: again the mysterious other Wilson intervened. When serving as a soldier and having matured into an infamously violent rake, Wilson engaged in a battle of wills with a female gambler named Giuseppina (Brigitte Bardot), whom he delighted in cheating out of a victory and then getting his kicks by flogging her. But the double again intervened to reveal how he cheated. Finally losing control, Wilson murdered his alter ego after losing a duel with him.
It is, of course, a story about the nagging presence of conscience as the only limit on the desire for gratification, as if Wilson has been split at birth into living embodiments of his ego and superego. The subject is also contiguous with Malle’s interest in the porous limits of acceptable behaviour, and the kinds of experience that make or mar people, whilst stylistically it evokes the subverted romanticism of Visconti’s Senso (1954). He essays the stages of Wilson’s life, each building to the crucial moment of interruption, with beautiful control, conveying the relish with which Wilson anticipates gratification and his agony when he’s cut off each time like a frustrated orgasm finally gained when he stabs his double to death, only to realise his self-destructive mistake. A personally nostalgic mood infuses the schoolyard images of the young lads pelting each other with snowballs, juxtaposed with the alien flavour of young Wilson’s dead-eyed junior psychopath stare as he tears up a letter from his mother and tries to strangle his double in bed. The especially frigid cruelty of the scene in which Wilson airily mocks his medical lecturer’s cant as he relentlessly circles the bound young woman, caressing her bare skin with the edge of his scalpel, builds to a wicked punchline as the woman, freed by the second Wilson, can’t tell the two apart, and moves to embrace the wrong one, receiving a hideous gash from the scalpel Wilson still holds. The assured slow burn reaches a crescendo in Delon’s lengthy encounter with Bardot’s glorious Giuseppina, full of anticipated sadomasochistic designs, with this black-haired, cigar-smoking, female equal and opposite to Wilson taunting him all the while, his inner tension is palpable all the way. She thinks she knows exactly what he’s about, and expects mere sexual gamesmanship, not the calculated viciousness she gets.
Both Vadim and Malle’s chapters, whilst interesting, do fall victim somewhat to the usual problem of omnibus horror films: the brevity of the structure limits the creation of atmosphere and density of detail. Fellini, on the other hand, works wonders with his allotted time. “Toby Dammit” is a total antithesis to Malle’s work: where Malle’s slow burn purposefully cheats fulfilment, Fellini’s episode is excess rendered all-consuming, and the desperation of the title character is his desire to escape the realisation of all his ambitions. The realism of Malle’s approach and Vadim’s, too, is swapped for a neo-expressionist orgasm of colour and artifice of filters and back-projection, with vaguely science-fiction adornments and a hint of apocalypse added to Fellin’s stygian contemporary Rome, to which Toby, a world-famous but disintegrating actor, comes to make a Marxist-Christian Western. Fellini cranks up the sweat-inducing, alcoholic miasma around Toby, stalked by reporters and star fuckers on his arrival at the Rome airport where everything is bathed in a reddish infernal hue and full of bizarre dioramas of human behaviour. He’s assailed with modish moviemaker jive by the producers and writers (“The busty girl is the illusory escape into the irrational!”), grilled by interviewers (“Is it true you’ve done unsavoury jobs?” “Yes, but I’ve never been a TV reporter.”), and dragged out to officiate at a gruesome industry awards night that plays the orgiastic self-congratulation of such events as the sheerest definition of damnation.
Toby wallows in booze, torturous self-pity, and violent displays of pique alternating with moments of rugged charm and motions that suggest the grace and inspiration he once had as a living artist. But, of course, he’s sold his soul to the devil of success and phoniness, a fact Fellini carefully reveals as Toby is secretly hounded by a vividly blonde, creepily smiling little girl carrying a ball, invisible to everyone else, who wants him as a playmate. Fellini goes to town with a gusto that’s quite amazing even for him, from the epic, bizarre drive from the airport to the TV studio, as out on the street, fashion shoots take place amidst madcap industrialism. At a ceremony, all sorts of rancid weirdoes with too much money and makeup surround Toby in a sweltering atmosphere full of smoke and clashing lights, as fashion parades, unctuous hosts, interpretive dancers, and a variety of other guests strut their stuff upon the stage. A woman sees the pain Toby is in and approaches, promising that she’ll take care of him: “I know you. I’ve always known you!”—a line of pseudo-empathic blather he’s heard dozens of times before. His final escape from the ceremony, taking off in the gift Ferrari that was the only reason he signed on to the film, sees him move with relentless speed. But he cannot find his way out of the labyrinthine streets of Rome’s outer suburbs, and when he does make it onto a freeway, he comes to a collapsed bridge, where, inspired by the little girl dancing on the far side, he decides to try to jump as his final defiance of all natural force.
“Toby Dammit” seems partly inspired by Vincente Minnelli’s Two Weeks in Another Town (1962), from which it borrows the motif of the anguished movie star visiting Rome and trying to exorcise his demons in a terrifying exercise with a speeding car, whilst the touch of the Devil represented by the malevolent girl is clearly indebted to Fellini’s friend Mario Bava’s Operazione Paura (1966). But it’s truly a superlative exercise by Fellini, and Stamp’s inspired performance is almost sui generis, even for that restlessly protean actor. His Toby seems to be in deep physical and spiritual pain all the time, and he races towards his end grateful for a chance to bust the dogging curse either way. It’s Fellini’s most extreme version of his semi-surreal portraits of high society from La Dolce Vita and 8½, pushed right to the limits of coherence and grotesquery, as befits the supercharged mood of late ’60s superstardom. One of the film folk insists that the film they’ll make “reflects the death throes and decay of our capitalist system,” but Toby perceives those death throes from the inside out, in a world in which everything’s dissolving into chaos, and it’s far from rhetorical for him. He makes that final defiant jump, but Fellini follows up with a slow, menacing zoom shot that peers deeper through the darkness until the cable suspended at just the right height to sever Toby’s head can be seen swinging on the far side of the gap, smeared with blood—the little girl has a new ball to play with. l
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Director/Coscreenwriter: Valerio Mieli
2010 Chicago International Film Festival
By Marilyn Ferdinand
If you’re a fan of the TV series Bones, Ten Winters is going to seem teasingly familiar. In Bones, a very attractive, brainy forensic anthropologist and her swoonworthy “partner” at the FBI solve murders and ignore their sizzling mutual attraction and growing love because the woman is too afraid of being hurt. It’s all very titillating, but kind of annoying for those who believe that true lovers should be together no matter what.
First-time director Valerio Mieli seems to believe that, too. He shows the instant attraction of Camilla (Isabella Ragonese) and Silvestro (Michele Riondino) and then follows them over the next 10 years to see what will happen to them. It’s an interesting journey.
It is 1999 when Camilla’s father (Roberto Nobile) sees her to the boat that will ferry her from the main island of Venice to one of the outer islands, where she is going to college to study Russian literature and theatre. He warns her not to spend all her time alone, to make friends, but to be careful about whom those friends are, thus letting us know that she is a serious student and a bit of a loner. After absorbing this slightly confused, but loving message and with backpack and floor lamp (“it gives good light”) in hand, she boards the boat. She spots through the throng of passengers a young man—Silvestro—who is entertaining a small boy with a leafless, decorated tree. She is immediately attracted to him and rather boldly makes him aware of her gaze. Eventually, the two are alone with their large, awkward cargo on the boat. He follows her off the boat and worms his way not only into her unheated rental home, but also into her bed—for warmth only, as the bedroom is the only room with a space heater. They shake hands and introduce themselves while laying side by side.
They part the next day, and Silvestro hooks up with some college students. While they are out flying a kite, Camilla appears and waves tentatively. “Do you know her?” asks Simone (Glen Backhall). “Vaguely,” answers Silvestro, who refuses to go over to her. “She can come to me,” but she doesn’t. Silvestro, besides coming on very strong, is rather a sarcastic clown, joking with her in ways that made her feel teased and belittled. He’s too young emotionally for an intimidating girl like her, though they begin to move in the same circle of friends. When Silvestro takes up with Liuba (Liuba Zaizeva) a pretty Russian girl who is studying to be an interpreter, Camilla is crushed.
As the decade passes, Camilla and Silvestro’s lives start to take shape. After basically admitting to Camilla during their first meeting that he has no idea what he plans to do with himself, Silvestro finally decides to pursue a career in theatre. Camilla moves to Moscow “to concentrate” on her studies, but develops a thriving e-mail friendship with Silvestro while quickly getting involved with a theatre company and its director, Fyodor (Sergei Zhigunov). Silvestro, misinterpreting her intimacy online, accepts her invitation to visit over Christmas, bringing a cat she says she misses from the rented house he now occupies and returning to Italy the minute he learns she is living with Fyodor. The couple will go through more relationships and more painful growing experiences before they are finally ready to open their hearts and lives to each other.
Italy is famous the world over as a country of love, with Venice hailed as its most romantic city. Yet, Mieli’s romance is more realistic, just as his Venice is shot without the dubious benefit of the usual clichés. We see it in winter, we see it in the rain, we see housing that is anything but charming. When Fyodor offers Camilla a gondola ride, she says, “Oh, please!” at the absurdity of the idea to a native Venetian like herself. The majority of the film doesn’t even take place in the Venice tourists know, but on an island away from that kind of action. These characters get to be real people instead of the Latin lovers audiences have been led to expect from works that stretch even farther back than film, for example, the operas of Puccini and Rossini or Shakespeare’s Romeo and Juliet. And yet, Mieli and his cinematographer Marco Onorato film with a dreamy sort of atmosphere that fits the story well. The wet, soft winters of Venice contrast with the crisp, snowy winters of Moscow, but both have a bit of enchantment to them that develops a sense of longing.
Although Mieli’s real-life partner Isabella Aguilar cowrote the script, there is a slightly more concentrated focus on Silvestro and his pangs of frustration. Perhaps this is due to the differences in the characters, with Camilla being the first to be lovestruck and disappointed and using her overdeveloped ability to shut people out and intellectualize to remain distant from Silvestro. This imbalance of visible feelings does rather make it harder to understand Camilla and feel with her in her happiness and pain, though Ragonese’s performance has a great many shades to it that are never less than interesting. Riondino matches her in complexity and sincerity; his painful outbursts, and declaration of love in a scene I found extremely moving, showed a believable ardency and anger. They are a magnetic couple to watch, and there’s never a moment when we don’t root for them to find happiness together; in fact, we wonder what is wrong with this woman to keep running away from her destiny.
Ironically, that expectation weakened the film for me. The title cards inserted periodically to let us know that another year or two has passed amount to a countdown to the final clinch, making the romance less organic and more schematic. There were moments when it seemed very likely that this couple would be parted forever, and those moments should have created more doubt than they did. And perhaps that is not Mieli’s fault, but the fault of too many predictable love stories turning audiences into Pavlovian lapdogs of romantic expectation.
There are some wonderful set-pieces that show how much Camilla and Silvestro share over the course of 10 years; thus, their love feels real and earned. For example, Silvestro follows a nervous Camilla out at the crack of dawn to half-listen to her practice her dissertation defense in an empty square and then sits through her exhausting oral examination in an act of pure friendship and devotion. Camilla, admiring snails Silvestro is raising and accepting a box of them as pets, shows an enthusiasm for something his other friends only laugh at.
The CIFF is offering some uncommonly smart love stories this year. If you tamp down your “get together already” impatience and just appreciate the beauty and rhythms of this warm and real love story, the rewards, barely hinted at in this review, are many.
Ten Winters will screen Saturday, October 9, 1:15 p.m., Monday, October 18, 5:30 p.m., and Tuesday, October 19, 8:15 p.m. All screenings take place at the AMC River East 21 Theatres, 322 E. Illinois St.
Previous CIFF coverage
Certified Copy: Elliptical tale of seduction by renowned director Abbas Kiarostami in which two strangers pretend to be a married couple in crisis. (Iran/Italy/France)
The Princess of Montpensier: The French Catholic persecution of Protestants forms the backdrop for this period drama about the travails suffered by a beautiful noblewoman desired by four men. (France/Germany)
Cameraman: The Life and Work of Jack Cardiff: Legendary British cinematographer Jack Cardiff and others who knew him discuss his career, including such highlights as The Red Shoes and Black Narcissus. (UK)
Waste Land: A moving examination of the positive transformation of workers in Brazil’s largest landfill when artist Vik Muniz comes to photograph them. (Brazil/USA)
Uncle Boonmee Who Can Recall His Past Lives: This 2010 Palme d’Or winner chronicles the final days of Boonmee using magic realism and experimental techniques to explore universal myths and symbols. (Thailand)
The Last Report on Anna: A dreamy, romantic film centering on Anna Kéthly, real-life Hungarian minister in exile, and a spy’s attempt to silence her by seducing her into returning to their communist-controlled country. (Hungary)
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Director/Screenwriter: Abbas Kiarostami
2010 Chicago International Film Festival
By Marilyn Ferdinand
Ever pushing his own boundaries, renowned Iranian filmmaker Abbas Kiarostami, making his first film outside of his own country, has taken on what would be a controversial topic in Iran—a love story. Saddled with restrictions on the depiction of women, largely barred from shooting in homes, and forced to suggest desire through the use of classic Persian poetry, Kiarostami has approached this common Western preoccupation almost as if he were still worried about the censors. His love story is elliptical to the point of frustration for many viewers, but in my humble opinion, his strategy is much more straightforward than some people are giving it credit for. Pity the poor Western moviegoer who is so used to paint-by-numbers plotting that a little imagination in the art of seduction can throw us into a tailspin.
Let me say from the get-go that the “theoretical” set-up for the film is better dispensed with as an elaborate McGuffin Kiarostami sets in motion to have a little fun with the intellectuals in the crowd. To wit: Certified Copy, the book that brings English author James Miller (William Shimell) together with an unnamed antiquities dealer played by Juliette Binoche, posits that a copy of a work of art can be just as valuable as the original. Offering this theory to audiences amounts to giving them a security blanket of rational thought to cling to as their confusion grows in the second half of the film.
The film begins in a lecture hall in the Tuscan town of Arezzo where Miller will discuss his book. He thanks the Italians for giving his book a warm reception that he regrets it did not receive in England, and feels that if the country that gave birth to Michelangelo and Da Vinci can embrace his ideas, he must have done his job well. Coming late, the woman sits down next to her friend (Angelo Barbagallo), who translated the book into Italian, and chats with him quietly while her son Julien (Adrian Moore) stands against a wall and texts. His hunger forces them to leave almost as soon as they arrive, but before she goes, she gives her phone number to her friend to give to Miller. We watch as she and Julien walk in fits and starts down the street, she far ahead of the lumbering boy who forces her to stop periodically, look back, and then continue walking once he has caught up. The two stop for a hamburger, and Julien taunts her for buying six copies of a book she says annoyed her, accurately assessing that his mother has romance on her mind. She becomes furious with him and leaves the table when he asks her why she won’t let his surname be used; this exchange and her reaction cannot be understood by the audience and is one of several moments in the film Kiarostami leaves unexplained or out of our reach.
That Sunday, Miller arrives at the woman’s shop for their date. The shop is below street level and very dark. He hears her speaking on the phone in French in her home above the shop, calls out a weak “hello,” and waits for her to find him. Rather startlingly, she descends the stairs wearing a spaghetti-strap, silk top with her bra straps and the top of her bra visible, but Miller seems to take no notice. He suggests they abandon the dungeon-like shop to enjoy the beautiful day. The woman asks him why he doesn’t like her shop. This is the beginning of a lengthy sparring match they will have as they drive to the town of Lucignano, whose famous L’albero della vita attracts couples on their wedding day who believe it bestows blessings for a happy married life.
From the moment the woman and Miller find themselves surrounded by couples in tuxedos and wedding gowns, things start to get strange. Initially, she takes him to a museum to show him a famous painting that was thought to be an original for centuries, but was found to be a reproduction. Although now labeled as a copy, the painting is still protected by an alarm-rigged glass box of the type in which such famous works as the Mona Lisa are now encased. Miller shows no interest, having finished his book and feeling unwilling to argue his points yet again. After being dragged around Lucignano, he begs for a cup of coffee. Just as they are served, he gets a call on his cellphone, which he takes outside. The cafe owner (Gianna Giachetti) mistakes the woman and Miller for a married couple and talks to her about marriage. The woman tells her they have been married for 15 years and complains that he works all the time, but the cafe owner thinks this is good. When Miller and the woman leave the cafe, she tells him they were mistaken for a married couple, an error she did not correct. “We must make a good couple,” he replies, with intrigued bemusement in his voice. For the rest of the film, the pair will pretend to be that married couple.
Play-acting is a common enough aspect of romance. If we are not actively living out the illusions that come with the first blush of love, then we may try to spice up a longer-term relationship with a bit of fantasy—a wife will dress up like a parlor maid, for example, or a couple will pretend to be strangers who meet in a public place and go home for a one-night stand. The odd aspect of the play-acting the pair in Certified Copy engages in is that their “marriage” is in crisis. The sparring that began as their real selves in the drive to Lucignano—master of the filmed car ride, a great touch Kiarostami includes is photographing them so that the reflection in the windshield of the buildings that line the narrow streets of Arezzo appear to be crashing down on them in some seismic disaster—only escalates when they get to Lucignano. For example, they sit down to a late lunch, and the woman goes to the restroom to apply a screaming-red lipstick and attach one of two pairs of large, gaudy earrings she brought with her to pretty herself up. Coming back looking like a child who has played dress-up, she finds Miller enraged by a corked bottle of wine and a waiter who is ignoring his request for a fresh bottle. She says it tastes good to her. “Of course, I forgot, the French know everything about wine!” he bellows before leaving the restaurant.
This film is troubling not merely because it goes in a direction that is played so sincerely that we become confused about whether the pair is actually married or not. The woman seems if not outright unbalanced, then certainly emotionally distressed. Miller first becomes aware of her vulnerability in the cafe when he relates a story of seeing a mother and son walking through a square in Florence that is identical to the way she and Julien walked together at the beginning of the film. A tear streams down her cheek, and she says by way of explanation that it seems very familiar. Could she and Julien have been that mother and son? Was this a time in her life when her loneliness in her marriage led to divorce? The speculation will remain just that, but the possibility of reliving a hurt to arrive at a different outcome may have occurred to them both on some level at that moment. When they end up sitting on the steps of a pensione, an invitation for a “do-over” of their wedding night is sure to follow. How far Miller is willing to go—it’s clear from the start that the seduction has been part of the woman’s plan all along—is the greatest mystery, one Kiarostami leaves hanging for us to meditate on.
It is hugely satisfying to see how Kiarostami weaves his career-long obsessions and filming techniques into an entirely new type of film for him. While he films indoors, quite effectively, he never actually shoots inside a person’s home. He is able to shoot a married couple in the privacy of their honeymoon suite, but only because they are not really married. It’s ingenious, really. And, of course, his concerns with identity, most movingly rendered in Close-up, and reality versus fantasy, seen in such films as Taste of Cherry, are at the core of this film.
By having Shimell and Binoche move into such a realistic portrayal of a married couple, Kiarostami confuses the audience about what the story “really” is, though, of course, both parts of the film are entirely fictional. He continues his habit of mixing verité location shooting with storytelling and calling attention to the artificial barrier we put up when we suspend our disbelief to enter the narrative. For example, he shoots inside the museum that houses the talismanic golden tree of life, offering a scene in which a marrying couple wishes to have their photo taken with the woman and Miller. We see in the background a bride putting eye drops in her eyes. Moments later, the woman and Miller move into the room that holds the artifact, and a weeping bride sits on the bench Miller vacated. The camera lingers on her, and we are made to wonder what her story is, but Kiarostami has already clued us that whether or not she is a real bride, her tears are fake.
I’ve heard this film described as a screwball comedy, but it could be considered as such only if you thought Who’s Afraid of Virginia Woolf? was a screwball comedy as well. The marital quarrels, much more intense than those over Miller’s theories at the beginning of the film, are painful to watch and not my idea of an aphrodisiac. Why Miller agreed to play along is still a mystery to me. Some have suggested that the game was related to his theory about copies being as valuable as originals. There is something to this thinking, since we go to the movies in part to watch stories that can tell us about our real lives, but I don’t think it holds water as a motivation for the actions of these characters. Binoche is superb in the subtlety of her seduction, playing the game expertly while giving us a window into the woman’s feelings at critical moments. Shimell plays an annoyed husband quite well, but is less able to convey Miller’s feelings; I wasn’t really sure he was attracted to the woman and therefore wondered why he wanted to play the game. This reservation aside, Certified Copy is one of the most ingenious and thought-provoking romances you’re ever likely to see.
Certified Copy screenings are completely sold out. Check the CIFF website for added screenings or inclusion of the film in the Best of the Fest showings. All screenings take place at the AMC River East 21 Theatres, 322 E. Illinois St.
Previous CIFF coverage
The Princess of Montpensier: The French Catholic persecution of Protestants forms the backdrop for this period drama about the travails suffered by a beautiful noblewoman desired by four men. (France/Germany)
Cameraman: The Life and Work of Jack Cardiff: Legendary British cinematographer Jack Cardiff and others who knew him discuss his career, including such highlights as The Red Shoes and Black Narcissus. (UK)
Waste Land: A moving examination of the positive transformation of workers in Brazil’s largest landfill when artist Vik Muniz comes to photograph them. (Brazil/USA)
Uncle Boonmee Who Can Recall His Past Lives: This 2010 Palme d’Or winner chronicles the final days of Boonmee using magic realism and experimental techniques to explore universal myths and symbols. (Thailand)
The Last Report on Anna: A dreamy, romantic film centering on Anna Kéthly, real-life Hungarian minister in exile, and a spy’s attempt to silence her by seducing her into returning to their communist-controlled country. (Hungary)
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Director/Coscreenwriter: Michelangelo Antonioni
By Marilyn Ferdinand
Le Amiche (The Girlfriends) is an interesting early Antonioni that shows the master starting to refine his focus. Presaging his mature themes of ennui and the alienating effects of modernity, this tale of the Italian way of loving strikes a surprising feminist chord that shows the trap women can fall into by embracing the false notion that work and relationship must be mutually exclusive pursuits.
The opening introduces us to the main point of audience identification, Clelia (Eleanora Rossi Drago), who is running a bath in her hotel room when she is interrupted by a maid who cannot get into the adjoining room through the hall door and wishes to use the pass-through door in her room instead. Clelia obliges and starts to dress only to be called next door by the maid’s scream. Decked out in a frothy evening dress, a young woman we will learn is Rosetta Savoni (Madeleine Fischer) is laying unconscious and near death on the bed from a deliberate overdose. Clelia calls for a doctor. Soon, Rosetta’s friend Momina (Yvonne Furneaux), puzzled why Rosetta is not answering her call from the lobby, goes up, and stunned to learn her friend is on her way to the hospital, prevails upon Clelia to accompany her. Clelia, who is in Turin, her native city, to open a branch of a Rome clothing atelier, goes as far as the shop that is being refurbished for that purpose, but Momina and her group of idle rich friends will draw her into their circle, initially because she dresses more smartly than working women usually do. Clelia jumps at the chance to make friends with her future clientele, but she will soon grow disenchanted with their aimless, shallow lives and casual cruelty to each other—particularly toward the fragile Rosetta—as they begin and end flirtations, love affairs, and marriages in almost random fashion.
Antonioni was from a prosperous family whose patriarch was a self-made millionaire. The director admitted a feeling of simpatico with the working classes, especially its women, and apprenticed as a filmmaker on neorealist films. His turn to domestic dramas among the people in his social sphere—artists and the wealthy—might have been his version of “write what you know,” but his acute eye for the hollowness of upward mobility seems a kind of longing for the simple pleasures of simply doing work that has some immediate utility and living in close communality with family, friends, and neighbors.
One scene that shows what a chasm the social gap can be is when Carlo (Ettore Manni), a building foreman with whom Clelia is having a stress-reducing dalliance, takes Clelia shopping for furniture. He wants her to look at some office furniture at a dealer he likes, but she refuses to even climb the stairs of the shop, saying her tastes run to a more elegant 18th century style. “I want to create an atmosphere,” she says to the practical-minded Carlo, a place where she and her clientele can reside in luxurious nostalgia. They walk through their old neighborhood in Turin and talk about what would have happened had they met each other when they were young; Clelia thinks they might have married and stayed in the neighborhood instead of being as they are now—separated by class, though she pretends the difference is only a matter of taste.
But what awaits Clelia should her assimilation become complete? Momina lives apart from her husband—a marriage of financial convenience for her, it seems—and dallies with Cesare (Franco Fabrizi), the architect on Clelia’s project. Mariella (Anna Maria Pancani) is boy-crazy and has a make-out session with Cesare during a beach outing to spite Momina; she later decides to marry her boyfriend because she wants to buy a wedding dress shown during the opening fashion show at the atelier. Rosetta fell in love with Lorenzo (Gabriele Ferzetti), a second-rate painter, while he was composing her portrait because his close gaze during their sittings gave her some reality. Nene (Valentina Cortese), a successful ceramics artist married to the envious Lorenzo, thinks letting her husband do anything he wants and sacrificing her success are ways to show she loves him, thus abdicating her responsibility to enter into a real relationship with him.
When the inevitable happens, Clelia strikes out at Momina at the atelier for pretending to be Rosetta’s friend, declaring self-righteously that she did more for the woman by trying to get her involved in life by offering her a job—though Rosetta’s repeated failure to show up for work she doesn’t need indicates that Clelia had even less of a clue about how to help Rosetta. Sure she has lost her job, Clelia reaches out to Carlo, thinking that she can fall back on marriage. However, when her career-woman boss (Maria Gambarelli) offers to send her back to work in Rome, she books a train ticket immediately and lets Carlo down perfunctorily. Clelia hasn’t any more use for love than her clientele has; she has cashed in her feelings to “make it,” though her career is in commerce outright rather than in the social commerce of her betters.
Antonioni’s work to create his symbols and compositions are a bit obvious, showing up most glaringly in several continuity errors. For example, when Clelia accepts a ride from Momina to the shop, she is coatless; when she steps into the shop, she is wearing an enormous ocelot fur coat, as though mere exposure to the materialistic Momina were enough to transform her into a predator. In another scene, the friends go slumming, blocking a narrow street fronting a dive trattoria with their big cars. When Lorenzo leaves the trattoria after instigating a fight with Cesare, Rosetta follows him into the dark street, where the cars have vanished, the better to create the composition Antonioni wanted. The director’s use of mirrors to suggest the insubstantiality of his women is effective, but a bit overdone. In fact, this entire film is a whole lot of “too much,” particularly when compared with his mature works, and can be seen as him throwing everything he wants to say on the wall and then starting to remove the unnecessary, a film at a time.
The restored 35mm print I saw allows the viewer to really appreciate Antonioni’s brilliance with light and shadow and in capturing the human face and form. The girlfriends pose with the self-conscious awareness of their allure that the models at the atelier assume when showing a clothing line. Women as young as these are still trying on identities, and this is something that can’t be avoided by any person. We grow into ourselves, and the tragedy is that we sometimes get stuck in one of our poses like a real mannequin in a window. The final scene suggests that Clelia might be heading south in more ways than one. l
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Director: Sergio Leone
By Roderick Heath
In the early 1960s, the Hollywood Western genre was beginning its long decline. The genre’s most iconic stars, like John Wayne, James Stewart, and Henry Fonda, aged, the directors who had fostered in its greatest years were themselves fading, the “adult” westerns of the ’50s had begun an antimythic trend that corroded the traditional mores of the horse opera, and television, with dozens of Western-themed shows on the schedule, was sapping the remnant vitality of the form. And yet, Westerns were still hugely popular worldwide, including in Europe, where, with the decline in American-produced fare, some producers wanted to get some of that sweet legal tender that oatsers could still generate. The late ’50s and early ’60s saw a smattering of attempts to make Westerns outside of the traditional American milieu, and a template was created when Hammer Studios honcho Michael Carreras had the bright idea of shooting the 1961 Anglo-Spanish coproduction Terrain Brutal (Savage Guns) in Almeria, Spain. After a couple more multinational follow-ups, the first Italian-produced Western, Duello nel Texas, debuted; the historical musclemen sagas or “peplum” movies that formed much of Italy’s genre cinema was running out of steam, and something else had to fill the void.
This experiment in international genre resuscitation might have finished up as an ignominious pop-kitsch footnote if not for one Sergio Leone, an experienced screenwriter and assistant director who had recently graduated to official directing credits with the 1961 peplum pic The Colossus of Rhodes and wanted to tackle the genre. Leone, the son of early film director Roberto Roberti (birth name Vincenzo Leone) and actress Edvige Valcarenghi, claimed great affinity with the West as a subject of private enthusiasm, and disliked the more psychological, moralistic variety of Western that had arisen in the late ’50s, of which the likes of The Fastest Gun in the West (1956) or The Hanging Tree (1959) might serve as good examples. Leone resolved to toss out the psychological and metaphoric weight and get down and dirty. He began looking for a star, first trying Henry Fonda and then others, like Charles Bronson, James Coburn, and even Duello nel Texas’ star Richard Harrison. He finally found a taker in Clint Eastwood, the slender, stone-faced young actor known for the TV series Rawhide, and soon produced a huge hit that defined the Spaghetti Western in the short term and had no small impact on cinema in general.
Leone battered together a script with the help of Víctor Andrés Catena and Jaime Comas Gil, and had English dialogue written by Mark Lowell, but the film was structured to lessen the reliance on dialogue, with actors in smaller roles mostly dubbed. Leone’s ideal of the Western translated into an Italian visual style became the priority, offering up ebullient widescreen compositions that reproduce lighting and colour effects and arrangement of elements that call to mind the finest effects of Renaissance painting. The difficulty in taking A Fistful of Dollars seriously in and of itself is the immediately obvious fact that Leone and his collaborators egregiously ripped off Akira Kurosawa’s Yojimbo (1961), taking a cue from the successful Western adaptation of Kurosawa’s The Seven Samurai (1954)— The Magnificent Seven (1960). Leone later tried to defend himself by claiming he’d taken as much inspiration from the classic Italian play Servant of Two Masters, something which film writer Christopher Frayling emphasises. But this seems like blather, considering A Fistful of Dollars follows Yojimbo practically scene for scene: the same subplots, characters, narrative gimmicks, and even similar shots. Kurosawa successfully sued for a share of the profits, but it’s arguably only fair that he was hoist by his own petard, considering the debt his film owed Dashiell Hammett and the fact that it was a tribute to the Western traditions of John Ford.
In many ways, however, the closeness of the template and its unofficial, on-the-sly status, makes for a revelatory creation. The contrast of Kurosawa’s vision and Leone’s, differing takes by two cinematic titans on a simple and wittily brutal genre tale, is one of the few opportunities the cinema has ever offered for such clear comparison of disparate creative impulses. Kurosawa’s film is cool, crisply etched, his camera usually standing far back, the framing as sharp and refined as the edge of Toshiro Mifune’s katana blade; Leone’s frames jostle with detail, colossal close-ups, and multi-hued lighting that work in a symphonic fashion. Another difference is temperamental. Kurosawa doesn’t introduce the subplot of a woman who’s been forced to become a concubine by evil men, separating her from her husband and son, until halfway through Yojimbo. Leone makes one of the first images of his more operatic film that of the enslaved woman’s son trying to sneak into the house where she’s kept, from which he’s chased by sleazy thugs, who then beat up his father when he tries to protect the lad. This occurs in the casually observant eyeline of Joe (Eastwood), the wandering, poncho-clad mercenary who arrives in the tiny Mexican town of San Miguel, and right from that moment, it’s certain he knows not to give a damn about what chaos he starts.
Two clans are competing for the lucrative border-smuggling trade in weapons and liquor for which San Miguel is an ideal operating base. The Baxter cadres, led by the nominal sheriff John Baxter (Wolfgang Lukschy), face off against the three Rojos brothers—Ramón (Gian Maria Volonté), Esteban (Sieghardt Rupp), and Don Miguel (Antonio Prieto)—and their hired guns. Joe is harassed by the Baxters’ heavies and advised by tavern owner Silvanito (José Calvo) to hurry away after explaining the calamity that’s engulfed the town. Joe, however, seems to see opportunity—exterminating four of the Baxters’ gunmen with his own phenomenally fast draw—and tries to sell his services, in turn, to both the Baxters and the Rojos. But neither are exactly comfortable outfits to work for: Baxter’s Lady Macbeth of a wife, Consuelo (Margarita Lozano), wants to have him killed off quickly, and the Rojos are driven along by Machiavellian bastard Ramón, who contrives a successful ambush of a federale unit to rob them of the gold they’re transporting. So Joe sets up a battle between the two sides by arranging two of the dead soldiers’ bodies in a graveyard and sells information to each band, making the Rojos think the corpses are still-living survivors of the massacre they’ll have to finish off, and then tipping the Baxters to the advantage they might have in capturing the soldiers alive.
This last flourish, the impudence toward propriety and a purely makeshift sense of existence where even the dead are props to be used in the mean business of staying alive, is pure, original Leone, one of the touches that helped define his style. Leone was making films about the Wild West, but his thinking always seemed even more ancient. At the very least, he tapped into something mostly latent in the genre that had always been tidied over by American Western filmmakers seeking a veneer of relevance to contemporary society. Leone saw that it was precisely the wildness, the often barely discernible patina of civilisation reduced and reveling in animalistic behaviours that was the greater part of the genre’s pleasure. Men are hairy, sweaty, dirty, horny, greedy, and often ruthless in his movies. Basic opposites are always functioning in Leone’s films, in spite of the refinement of the style: life, death, earth, sky, rich, poor, man, woman. Personalities are present, ethics hazily visible, certain codes certainly dominant, but defined only by direct and basic force. The reduction is signaled by the animated cut-outs that form the credit sequence, and this also introduces the new note of pop-art to the proceedings.
The simultaneously deepening tactile and moral realism in Leone’s films and the unrealism, the borderline-mythic touches and the distancing from historical context, is one of the great contradictions in cinema. Emblems are important. The Baxter house, a roughly carpentered, but still recognisable approximation of a classic Yankee manor, and the Rojos house, with its lustrous Spanish white and columns, present not merely the abodes of warring gangs, but also warring civilisations and the contrast of Old World elegance versus American solidity. Joe himself, with his regulation cowboy gear and swathing poncho, blends cultural tropes in a suggestive fashion. In between the buildings, the no-man’s-land of San Miguel’s main street, is the first of Leone’s bullrings for warrior confrontation, which Leone’s widescreen lens describes in patient intimacy, often using the terraces of the Rojo house to further force the lens of perspective. Joe finds helpmates in grouchy, but fascinated Silvanito and the local coffin maker, and his only true nemesis is soon identified in Ramón, the man who gleefully machine-gunned the federales, the only one canny and brutal enough to present a real challenge. Facades are important in Leone’s films (just look at how often the image of a man hidden behind a screen spying or aiming a gun at someone appears in his films), and so is the alternation of identities; Ramón kills the federales wearing U.S. uniforms. However, no one’s better at muddying the waters than Joe. In the absence of real things to stir up trouble about, Joe provides illusions, like those two dead Mexicans, to leaven his divide-and-exploit strategy. There’s always some bullshit, Leone constantly suggests, hiding a real motive.
This stage-managed graveyard battle gives Joe the chance to search for the stolen gold, but he ends up taking an accidental hostage, Marisol (Marianne Koch), mother of the boy, now Ramón’s squaw, whom the Baxters eagerly use as a trading piece to get back their own useless son Antonio (Bruno Carotenuto). The discovery of Marisol’s history motivates Joe to win her freedom even though he’ll endanger his own life, because he “knew someone like you once. There was no one there to help,” as he tells her and her family before driving them away. Finally, real feeling has intervened in proceedings as a true motive, but it’s almost fatal for Joe, who’s captured and relentlessly beaten by the Rojos and their thugs. He turns the tables by crushing two of his torturers by rolling a gigantic barrel of gunpowder down on them—a gleefully nasty comeuppance—and then covers his escape by setting that powder alight. He literally and figuratively kindles an eruption, because the outraged Rojos assault the Baxters’ house and massacre all the inhabitants.
Kurosawa treated the story as both amusingly and harshly Darwinian, one of a wolf contending mostly with insects that cannibalise each other in thrilling but essentially pathetic ways. Leone wrings a different, more imperative flavour out of the action, and though still humorous, his possesses a darker lustre. Consuela Baxter’s death—the black-clad matriarch shouting defiance and a primal curse at the Rojos before being shot down in a wreath of smoke bellowing from her house—is exultant in its grotesquery and melodramatic scale; indeed, the whole sequence sports a remarkably, infernal vividness. So, too, is the little opera of gestures and glances on display when Marisol is briefly reunited with her family in the street during the prisoner swap. Leone, in spite of the great ease with which people die and the contempt with which they’re often treated in his work, always makes something almost transcendent out of the moments before dying.
Joe, the first incarnation of the character dubbed “The Man with No Name” (that was essentially a United Artists marketing gimmick), is only guided by a moral compass based in personal empathy, and there’s not much of that. We don’t hold it against him he uses people he loathes to make some money: most of us do that. That he proves to be a proper good guy isn’t in question, but he is definitely one of those Leone protagonists who has “something to do with death”, who, even if they don’t realise it, in essence, bring apocalypse wherever they tread. Joe even poses as a knight-errant or a risen, vengeful angel. Still playing games of truth and illusion, letting off explosives so that he steps out of the smoke like a spook after, having survived torture and eluded the hunting Rojos, he recuperates and returns strapping wearing body armour culled from the iron of a boiler to fend off the rifle blasts he knows Ramón will loose at him. Joe finally confronts the Rojos when they turn their vicious attentions to Silvanito, and doesn’t leave the town until all his foes are decimated. The irony here is that Joe mythologises himself to scare his enemies into irrational decisions, just as Leone mythologises the proceedings with a self-conscious smoke-and-mirrors style.
A Fistful of Dollars is usually described as a warm-up for the grander calisthenics of Leone’s career, but in viewing it after a very long interlude, and for all Leone’s debts and still-developing talents, I recognized it as great filmmaking indeed. Perhaps its very lack of pretension makes it a better, tauter film than the awkward intermediary sequel For A Few Dollars More (1966). It’s a wonder that with all the production problems of working with actors and technicians from four countries, Leone still managed to craft such a strong drama; this is the film that proved Leone was born to be directing motion pictures.
Eastwood’s properly terse performance, of course, made him the international film star he still is, and much of his appeal as presented here is as much about the quiet, sly good-humour he lets through Joe’s otherwise taciturn and unremitting exterior. He looks on the world much like a science experiment he’s running, sometimes a bit wryly disconcerted at how the experiment is proceeding, at least until it turns real, and then…you better run, boy. A Fistful of Dollars also sports the first of Leone’s immortally styled gun duels, defined by the rapid, rhythmic cutting between expectant faces, humour, and macho swagger slowly fading at the realisation that someone’s about to die, and then the concussive simplicity of the moment when the gunfire actually comes, with four or five men at a time dropping dead on the spot in a single, encompassing shot. Life is never more amazingly intense for Leone as in the few moments before it ends. l
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Director: Bernardo Bertolucci
By Roderick Heath
Bernardo Bertolucci’s career took some peculiar turns in the 1970s and 80s, after the tremendous international success of The Conformist (1970) and Last Tango in Paris (1973) made him a cinema artist of worldwide reputation. He courted an international audience and utilised Hollywood money and stars whilst avoiding becoming a Hollywood director, producing ambitious oddities like 1900 (1976) and La Luna, one of his least-known and -regarded films. The fact that Bertolucci came from a cross-cultural background—his father was Italian, and his mother Australian—perhaps indicates why he was increasingly eager to portray characters trapped between two worlds, feeling like strangers within their own milieu, and meeting other lost souls across great divides. Simultaneously, his recurring obsessions with sexuality and family dynamics dovetailed in La Luna, a rich, intriguing, but also sprawling and diffuse film.
One of Bertolucci’s core gifts is his ability to take on seamy and taboo subjects whilst not making a show of his own daring; instead, he conjures an intelligent, muted beauty, as if to say, “This, too, is humanity.” He was, therefore, primed to find rich expression in the tale of a mother who, eager to save her son from drug addiction and eddying in a vague space of grief after the death of her husband and his adopted father, distracts him with incestuous grappling. The mother, Caterina Silveri (Jill Clayburgh), is an American opera star with roots in Italy, where she had an affair with a young man, Giuseppe (Tomas Milian), that produced her son Joe (Matthew Barry). At the very opening, she’s playing with her young son, but then distresses him by leaving him aside to dance to sugary pop music with Giuseppe, while Giuseppe’s mother (Alida Valli) idly bangs away on the piano in their seaside house. Later, Caterina travels the deserted road back to Rome under the moonlight with her son perched in the handlebar basket.
Some 15 years later, Caterina’s living in New York with her manager husband Douglas (Fred Gwynne). As Caterina and Douglas prepare to go to Italy for a series of engagements, Joe doesn’t want to be left alone, first pleading with his mother to come with her, and then with Douglas to stay behind. Douglas, however, dies from ambiguous causes just before departure, and both Caterina and Joe attempt to put the death behind them immediately. Joe accompanies her to Italy, where she throws herself into her singing, achieving new heights of acclaim for her performance in Il Trovatore. Joe, on the other hand, spirals downward, hanging about with a motley collection of school friends; at his birthday party, Caterina comes across him shooting up heroin with the aid of his girlfriend Arianna (Elisabetta Campeti). Joe and Caterina have an explosive argument, and he leaves to wander about Rome purposelessly, only to then collapse in sickness when he returns home. Caterina, deciding to save her son by any means necessary, tracks down Joe’s supplier, a young, disarmingly philosophical Muslim boy, named Mustafa (Stéphane Barat), to buy some heroin and tend to Joe as he recovers at home.
Caterina travels to Parma to seek the advice of her former mentor, now that Joe’s addiction has made her want to give up singing, but she finds him decrepit and senile. Joe follows her to Parma. Caterina is inspired to try to find a house where she and Douglas once lived, and also shows Giuseppe Verdi’s house to an uninterested Joe. After a spat and a busted tyre, Joe drives off with the car and leaves Caterina stranded, but she soon gets a lift from a good-natured, self-declared Communist (Renato Salvatori). She has him stop at a small inn when she spies her car parked out front, and she and her benefactor lunch and flirt as a glowering, pensive Joe looks on. But she quickly rids herself of her new friend to resume her efforts to keep Joe on a hook, renting a room where they have a brief, violent clinch before he loses his temper at her and goes to shoot up instead. Caterina eventually seems to determine that the best way to help Joe is to fill the hole left by the loss of Douglas by offering him the chance to see his true father, Giuseppe.
Bertolucci essays the incestuous encounters not so much as manifesting true sexual desire, as much as a plunge back into the infantile physical intimacy of mother and son. He depicts that kind of intimacy in the opening when Caterina playfully smears honey over baby Joe and herself (one of their later, frantic encounters sees Joe licking his mother’s face). The instinct toward such physical communion is the only tool Caterina has for helping Joe through a calamitous phase in his life: she, in essence, endeavours to raise him again by reverting their relationship back to basics, as Caterina tries to obey her best intuitions after a life of being coddled and rewarded for childish behaviour. Bertolucci had explored the same idea through different motifs in Last Tango in Paris, with the womb of the apartment, lack of names, and sexual communion a rejection of adult identity and attempt through regressive states to reconstitute the self following calamity. On the other hand, Caterina theorises that Giuseppe’s inability to support her wish for singing career and adapt to her character was due to his actually being in love with his mother.
Joe and Caterina are a peculiar and far from instantly empathetic pairing. Caterina’s a diva in the technical and familiar senses of the word, not really feeling guilty for finding fresh artistic inspiration after her husband’s death. She takes over Joe’s birthday party as a spectacle for herself, dancing energetically and offering up self-important nostalgia: “Back in the Sixties we believed in…things!” Joe, for his part, seems generally forlorn, needy, and emotionally bereft, but has moments of familiarly noxious junkie self-pity and showy self-destruction. Their battle/affair/treatment begins when she, after trying to be calm and pleasant after discovering his habit, asks him if Arianna, his “fat-assed little hippie friend,” is his supplier, and he, irritated beyond words, struts over to the TV and kicks it in with deliberate fury.
La Luna sports barely any firm narrative, as characters flounder in trying to find a way out of their no-man’s-land. In this way the film is composed like a mosaic of vignettes, some funny, some revealing: Joe catching Douglas drinking in the middle of the day; Caterina rebuking Mustafa for selling “poison” and demanding to know why he doesn’t get a real job, and then snorting in derision when he explains he doesn’t keep any alcohol because it’s against his religion; a junk-addled Joe entering a Roman bar, playing the Bee Gees’ “Night Fever” on the jukebox, and commencing a disco jive, only to be grasped in an enthusiastic embrace by an apparently gay spiv (Franco Citti). The woozy rhythms of the lengthy scene between Caterina and Joe after her discovery of his habit are memorably etched, swinging from moments of nervy companionship, like when he begins to beat out a boogie on her newly delivered piano, to physical brawling.
Likewise, some of Bertolucci’s images are affecting in their almost musical flow, like the surreally beautiful glimpse of the moon through the opening skylight of a movie theatre that reminds Joe to attend his mother’s premiere, or the flotilla of dreamily gliding skateboarders he and his friends pass in their car in the streets of Rome, a moment which anticipates the richly aesthetic visions of youth culture in Gus Van Sant’s Paranoid Park, a work that shares other affinities with this film. A smart framing early in the film separates Joe and Douglas by the frame of a doorway as the young man appeals for companionship, and Bertolucci conjures a weird moment in which, after Douglas’ funeral, Joe and Caterina, conversing in the back of the limousine that brought them, realise they’re being stared at by onlookers like some starfucking edition of a zombie movie.
Bertolucci often returned to the theme of the peripatetic man at the mercy of wayward sexual and emotional impulses, in desperate search for an effective paternal figure, and the script he wrote here with his brother Giuseppe Bertolucci and Clare Peploe is no exception. The final half-hour portrays Joe’s tentative approach to Giuseppe, who’s now a schoolteacher much beloved of his young pupils: Joe, dissembling, misinforms him and his mother that his son by Caterina has died of an overdose. Giuseppe demands this weird visitor leave, but he follows him to the Baths of Caracalla where Caterina is rehearsing for an outdoor performance, and family—Caterina, Giuseppe, Joe and Arianna—are reunited still sporting bruises real and emotional. Bertolucci’s amused insight into the processes of creation and the solipsism of artists, which he aimed at filmmakers in Last Tango, finds some further scope here in the glimpses of the tack-and-tinsel world of opera, noting the clever illusions used in the staging of Il Trovatore whilst the singers wield their very real talents, and such bizarre moments as when the singers rehearse at Caracalla draped in masking muslin to protect their costumes, and somehow evoking the chrysalis from which the characters must soon rip free.
If La Luna remains a minor film in Bertolucci’s career, finally, it’s because the project as essayed seems somehow misconceived. For all the fascinating elements and moments of marvellous humanity throughout, it never gains shape or compulsive force, as if Bertolucci wanted to tell two different, irreconcilable varieties of story. His expansive, experimental approach to realising this tale, which could too easily turn either sentimental or repulsive, is brave, but the concussive hysteria inherent in the central plot conceit is only occasionally realised. Bertolucci’s desire to contrast the languorous beauty of the Italian campagna and the soaring aspirations of high art against down-and-dirty truths of human existence remain opaque and lack force, in large part because the characters never entirely materialise: what each person means to themselves and to others and what others mean to them remains strangely ill-defined.
Although both Clayburgh, one of the most accomplished actresses of the time, and Barry, an ingénue who did little else, both give fine performances, I could never quite shake the feeling they were miscast in their American niceness. Clayburgh doesn’t suggest the improvisational zeal that might have turned Caterina into as vivid a female counterpart to Brando’s grieving, aging wunderkind in Last Tango, though that’s also because her character just isn’t as detailed. That said, she’s got some terrific moments, her performance full of finite shifts of mood and intent. Barry, too, is terrific in moments like the barroom scene, his shaggy, boyish enthusiasm entirely at odds with his all-too-grown-up vices and eddying pain. The ambling, yearning structure, funnelling finally towards the unification at Caracalla, explains, but doesn’t entirely excuse, the rambling nature of the film. Nonetheless, the staging of the finale is some bravura work on Bertolucci’s part, as the characters meet amidst the flurrying performers, Giuseppe, upon realising that Joe is his son, roundly delivering him a slap in the face that Joe quietly takes as a fatherly beatification, whilst Caterina finds her voice again and the cast of the opera rise in unison. Life and art unite in a moment of fitting fulfilment. l
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