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Thursday, April 30, 2020

Septembrie, 1978

Anda Onesa și Geo Costiniu în Septembrie (1978)
FOTO TVR
no copyright infringement intended


Ce film extraordinar!





în celelalte roluri, Ștefan Bănică, Eugenia Bosânceanu, Ruxandra Sireteanu, Mircea Anghelescu, Zephi Alșec, Jean Constantin, Sandu Popa, Nicu Constantin, Ștefan Mihăilescu-Brăila, Horațiu Mălăele, Romulus Vulpescu, printre mulți alții; regia, Timotei Ursu.



(Filmofilia)

Wednesday, April 22, 2020

Parajanov, Ashik Kerib, 1988

Ashik Kerib, 1988
(image source: tumbral)
no copyright infringement intended


One thing to note is how he makes two-dimensional icons come to life in the film. If there is a man that "paints" on celluloid, it is Parajanov (Jonah-7, A stunning experiment in living icons)


(image source: The Art History Journal)
no copyright infringement intended



Ashik Kerib is the only one of Parajanov's films to have a happy ending. The lovers are reunited and a white dove alights on a movie camera, representing Tarkovsky, to whose memory the film was dedicated (Elif Batuman in Guardian, Sergei Paradjanov: film-maker of outrageous imagination)


(image source: pinterest)
no copyright infringement intended



Parajanov starts here from a short story by Lermontov to go further in his own way, sometimes very far from the original. It's true, both novel and movie end with the same promise for the two lovers (happy together for ever and ever), but along the film Parajanov follows his own instincts and abandons some very important points that are present in Lermontov's story.

Actually the story is in the film only a pretext. Well, in all the great movies of Parajanov, starting with the Shadows of Forgotten Ancestors, the story is more a pretext for the master to immerse in a traditions' universe and to enjoy there the view. But here in Ashik Kerib, even the traditions' universe becomes a pretext! The master simply plays with all kind of artistic genres from all kind of traditions' universes, to see how they fit. All kind of treats or tricks, that may leave you in total perplexity. At a certain moment it's like you attend a Kabuki theatre.


(image source: tumbral)
no copyright infringement intended



Some other times you seem to visit an exhibition of Azeri or Persian art.


(image source: pinterest)
no copyright infringement intended


It all seems gratuitous, only to see at the end that Ashik Kerib is dedicated to the beloved memory of Tarkovsky: a dedication like a joyous present.


And here is the movie - a copy on youTube. Unfortunately you'll find it difficult to understand too much if you don't know Russian (or Azerbaijani, or Georgian: the personages speak Azerbaijani, there is then a voice-off in Georgian, explaining a bit what's happening in the screen, and another voice-off, this time in Russian, is doubling). Luckily for me, I watched the movie on a dvd (also Russian manufacturing) providing the choice of English and French subtitles.









(Parajanov)

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Saturday, April 04, 2020

Parajanov, The Legend of the Surami Fortress, 1985

a sketch of the Surami Fortress
by Jacques Gamba,1820
(image source: Georgian Journal)
no copyright infringement intended



Surami region in the Caucasus, with testimonies of human life from the Bronze Age. Pliny the Elder mentioned it in his writings (though rather vague in locating the place). As for the stronghold dominating the whole region, from what century could it be? Different historians indicate very different epochs. No wonder the beginnings of Surami Fortress are shrouded in legend.

One of the walls of the fortress kept crumbling, for no reason. They asked a fortune-teller, who said that a teenager had to be inmured. And, as the legend goes on, since then the wall remained sturdy, while damp: the tears of the youngster's mother never dried (source: Georgian Journal)

Beyond the story, it is the sacrifice of the dearest one, for a great endeavour to be fulfield. The ultimate sacrifice for the ultimate achievement. It comes from immemorial times. A fundamental myth: Romanians have the legend of the Argeș Monastery, where Meșterul Manole has to inmure his wife Ana, Hungarians have Kőműves Kelemen, who inmures his wife in Déva vára, the Fortress of Deva, Greeks have the legend of the Bridge of Arta, with the sacrifice of the head builder's wife, Albanians have the legend of Rozafa Castle, where the wife of the youngest brother is sacrificed. And similar legends exist in the whole Balkanic area, and further, in the Caucasian countries. And further, towards Inner Mongolia and even Japan. At least the legend of the Surami Fortress brings a bit of balance in all this universe of old ballads, sacrificing the male and keeping the wives alive.

Georgian author Daniel Chonkadze created a novella based on the legend. It was published by 1860, and it would inspire two movies: Surami Fortress, by Ivan Perestiani (1922), and The Legend of the Surami Fortress, by Sergei Parajanov (1985).

I watched both movies and I looked also for the book. Here I didn't have luck. I did a search on the web, to find that there are a few copies in German translation, to be borrowed from some libraries in Leipzig (Bibliotheka Albertina), Berlin (Staatsbibliothek zu Berlin - Preußischer Kulturbesitz, Haus Potsdamer Straße), München (Bayerische Staatsbibliothek), Hamburg (Staats- und Universitätsbibliothek Hamburg Carl von Ossietzky), Tübingen (Universitätsbibliothek der Eberhard Karls Universität); also some copies in Russian translation (for instance at Harvard University in Cambridge, MA, or at the University of Ilinois at Urbana Champaign). Well, all these libraries are famous, while not in reach (to say nothing that I am far away from knowing  properly German or Russian).

The narrative (from the book and the two movies) is pretty complicated, as it puts together several stories: of love, betrayal, revenge. Stories influencing each other, though taking place at very different moments of time, tens of years apart.  A young peasant (with some tormented past behind) is freed by his master from serfdom. He wants to go to gain money for freeing also his fiancée, and promises her to be back soon. A lot happens on the road, till he encounters a wealthy merchant who listens to the youngster's story and is rememoreting his own past: a dramatic mix of humiliations, atrocious vengeance, abandon of home country and home faith. The two remain together and the youngster marries the merchant's daughter, forgetting his old love. Years pass, the youngster becomes a well established merchant, and has a wonderful son, now a teenager. Meanwhile his old fiancée has become a fortune-teller, waiting patiently for her moment of revenge, It arrives with the ever crumbling wall of Surami Fortress when she is asked for advice: she indicates the merchant's son to be inmured.






An interesting detail: in the 1922 film, the role of the old merchant was played by Mikhail Chiaureli. one of the most important figures in Georgian Soviet cinematography of the 1920's / 1930's / 1940's. His daughter Sofiko Chiaureli (who was the preferred actress of Parajanov) played in the 1985 movie, in the role of the fortune-teller.

Comparing the two films, I think each one sends us to another context. Perestiani's film can only be related to the book: to what extent is it faithful to the book? does it give up some heroes or some occurences that have their place in the book? does it have the same consistency as the book? As I said, I didn't have access to the book, so it's impossible for me to answer. Thus I can talk for the 1922 film only on its own merits. The plot has consistency, the dramatism is credible. Plus an expressionist flavor, showing that the director was not alien to the artistic avant-garde of that time.

As for the 1985 film, I think it should be related primarily to all the other great movies of Parajanov, from Shadows of Forgotten Ancestors up to Ashik Kerib. I could say that in all these films the plot is only a pretext for immersing in tradition, and simply enjoying the place. For Parajanov the traditional culture is essential in defining the identity of a people. Tradition in all its dimensions: faith and superstitions, customs and habits, legends and fairy tales, everything. As for the history, Parajanov seems to be more interested in the way it was retained by tradition. And it makes sense: the tradition takes a historical fact and gives it a meaning. Of course, such a meaning can contradict what really happened; but it is the tradition that shows us the people's identity, and not than the actual fact.

It is interesting that Parajanov was not interested only in the traditional culture of his own people: rather in any tradition, in the Carpathian region as well as in the Caucasian; tradition as an essential verity of humankind.








(Parajanov)

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Matei Vişniec, Plimbare prin Parisul pustiu sau lumea lui Chirico

(source: bing)
no copyright infringement intended

Am primit pe Facebook de la Radu Vladimir Cotet , următorul eseu, scris de Matei Vişniec:

"M-am înarmat cu legitimaţia de jurnalist, mi-am pus o mască de protecţie peste gură şi peste nas şi m-am dus să văd cum arată Parisul pustiu. Nu puteam rata aşa ceva. Şi bine am făcut. Senzaţia este mai mult decît stranie, mai mult decît suprarealistă. Am avut impresia că mă aflu într-un film, sau într-un decor pregătit pentru un film-catastrofă.
Am pornit de dimineaţă, de pe la ora 8, am coborît pe Boulevard de l’Hôpital pînă la Sena, apoi ma luat-o pe malul stîng al Senei, pe lîngă Jardin des Plantes pînă la Notre-Dame unde m-a oprit un prim poliţist. I-am arătat legitimaţia de jurnalist şi i-am spus că realizez un reportaj despre carantina pariziană. Poliţistul m-a salutat şi mi-a spus „Felicitări, domnule, voi jurnaliştii faceţi în prezent un lucru excepţional”. I-am spus şi eu că ei, poliţiştii, sunt formidabili în acest moment şi am plecat mai departe, mereu pe malul Senei, pe lîngă cutiile de metal lăcătuite ale buchiniştilor, spre Place de la Concorde. Nu am întîlnit pe drum decît un taxi, o maşină a poliţiei, alta pe care scria SOS MEDECIN şi cîţiva biciclişti. La Place de la Concorde m-a oprit un alt poliţist şi i-am spus acelaşi lucru, că sunt jurnalist. I-am spus că lucrez pentru Radio France Internationale şi nici nu mi-a mai cerut legitimaţia.
Marile monumente ale Parisului, fără oameni în jurul lor, par nişte epave, nişte nave eşuate. Nu simţeam nici un fel de oboseală (deşi aveam la activ vreo cinci kilometri) ca şi cum vidul mi-ar fi facilitat efortul fizic, iar după o vreme m-am obişnuit cu absenţa vieţii. Întrucît străzile şi pieţele erau pustii am avut impresia că şi imobilele se vidaseră de oameni, că de fapt în oraş nu mai locuieşte nimeni…
Am făcut cîţiva paşi pe Champs-Elysées, dar imaginea era cît se poate de dezolantă întrucît toate intrările şi vitrinele sunt protejate cu grilaje, rulouri şi jaluzele de metal. „Cel mai frumos bulevard din lume” părea baricadat, în aşteptarea unui asediu sau atac chimic. Am luat-o înapoi spre casă trecînd pe Rue de Rivoli, pe sub faimoasele sale colonade care m-au transportat într-un tablou de Chirico. Pentru prima dată cred că l-am înţeles din interior, emoţional, pe Georgio De Chirico, am simţit ce a vrut să ne spună cu peisajele sale urbane metafizice. Mi-am amintit şi de un tablou de-a său intitulat Gara Montparnasse unde apar aceleaşi coloane încremenite, o stradă în pantă pe care merge o siluetă umană iar departe, la orizont, insignifiant, fumul unei locomotive cu aburi.
Rue de Rivoli, cu colonadele pe stînga şi cu grilajul de la Parcul Tuileries pe dreapta, se derula sub ochii mei ca un fel de lung culoar conducînd spre ficţiune sau spre o lume paralelă. Dacă m-ar fi aspirat la capătul lui o altă dimensiune cosmică nu m-aş fi mirat de loc, eram pregătit de orice.
Vidul secretă întotdeauna ceva angoasant, ceva ameninţător cu gust de anticameră a morţii şi din această cauză am avut şi impresia că Parisul avea un aer mortuar. Dar în acelaşi timp, mergînd, îmi spuneam că acea senzaţie îmi era familiară, m-am întrebat chiar unde şi cînd mai simţisem acelaşi lucru, aceeaşi solemnitate abstractă. Şi chiar în timp ce îmi puneam această întrebare trecînd pe lîngă Turnul Saint-Jacques mi-a venit în minte şi răspunsul: Parisul semăna cu un cimitir. Cel puţin pentru mine, senzaţia era clară, familiară. Simţeam exact acelaşi lucru ca atunci cînd mă plimbam singur prin cimitirul Montparnasse sau Père Lachaise, în general la primă oră, înainte ca să vină turiştii sau rudele morţilor.
În Piaţa Bastiliei, pe la ora 12 m-a mai oprit un poliţist şi i-am spus că am realizat un reportaj şi că acum mă întorceam acasă.
Ceea ce i se întîmplă în prezent speciei umane este ceva enorm, grav, halucinant.
Cînd dintr-un oraş lipsesc locuitorii de fapt oraşul începe să nu mai aibă sens. Iar puţinii oameni pe care i-am întîlnit, fie că făceau jogging, fie că dezinfectau uşi sau intrări în staţiile de metrou, fie că se duceau cu căruciorul la cumpărături, în loc să salveze oarecum situaţia nu făceau decît să adîncească senzaţia de gol întrucît aveau ceva fantomatic. Cînd vezi doar un singur om alergînd pe sub colonadele fără viaţă de pe Rue de Rivoli senzaţia că te afli în universul lui Chirico sau al lui Dali se amplifică. Dacă o girafă cu coama în flăcări ar fi traversat Place de la Concorde nu m-aş fi mirat, dacă şi cele două orologii de la fosta Gare d’Orsay ar fi început să se topească nu m-aş fi mirat, dacă aş fi văzut cum faţada Operei Bastille se dezlipeşte ca un afiş gigantic şi se scurge pe trotuar nu m-aş fi mirat întrucît mi-aş fi spus că mă aflu într-o pictură de Magritte… Iar dacă Turnul Eiffel s-ar fi ridicat în aer şi ar fi rămas suspendat deasupra Parisului mi-aş fi spus cu seninătate că am pătruns într-un tablou de Marc Chagall. El a pictat de altfel de multe ori Parisul şi în toate aceste tablouri monumentele mitice parcă o iau razna, Notre-Dame apare înclinată, Turnul Eiffel pleoştit…
Poate că parizienii închişi în apartamentele lor nu îşi dau seama încă de caracterul apocaliptic al momentului, ar trebui ca fiecare dintre ei să poată ieşi măcar o dată şi să traverseze oraşul pustiu pentru a înţelege că se află la o răscruce civilizaţională…
Dar cel mai mult m-a înspăimîntat senzaţia că asist la o catastrofă politică şi că un fel de dictatură dementă s-a instalat în oraş. Mi-am amintit de o reflecţie a lui Cioran, încerc să o redau din memorie: „La grădina zoologică toate animalele de după gratii adoptă o atitudine de mare decenţă, cu excepţia maimuţei – se simte că omul nu e departe.” În Parisul pustiu am avut sentimentul că dictatura nu e departe.
M-am întors spre cartierul meu traversînd din nou Sena, pe podul Austelitz, şi acolo m-a întîmpinat un stol de pescăruşi destul de agresivi. Cred că în mintea acestor păsări se întîmplase ceva, poate că liniştea din oraş le-a debusolat, poate că vidul are o influenţă malefică asupra lor. Evident că m-am gîndit la filmul lui Hitchock „Păsările” pentru că şi acolo avem o poveste cu oameni care se refugiază în casele lor în urma unei agresiuni neaşteptate.
Va putea oare, într-o bună zi, o vietate microscopică lipsită de inteligenţă, cum este Covid-19, să distrugă, prin capacitatea sa de a se înmulţi, vietatea cea mai sofisticată de pe planeta Terra, adică omul?
Ei bine, mi se pare că teoria probabilităţilor justifică o astfel de temere. Dacă universul şi eternitatea înseamnă posibilităţi infinite de etalare a vieţii şi de conflicte între forme de viaţă, atunci este posibil, într-un moment precis şi într-un loc precis, şi un astfel de asasinat, a celei mai evoluate forme de viaţă de către cea mai primitivă."



Thursday, April 02, 2020

Parajanov, Little Flower on the Stone, 1962

Little Flower on the Stone, 1962
(image source: wiki)
no copyright infringement intended


a new mining town appears in the steppe of Donetsk; the town is growing impetuosly and the entusiastic work of the Komsomol members is joyously knitted with stories of love; there are at least two such stories;  the young brigadier Grigory falls for comrade Lyuda (a blonde), the secretary of the Komsomol organization; he makes all kind of pranks, just to capture her attention; but when Grigoy is alone with Lyuda, he becomes shy, as it happens in so many love stories; as for the second story, it is linked to Christina, a beautiful girl (brunette) who falls under the influence of some religious group; fortunately another Komsomolets (comrade Arsen this time) falls for the girl and, as you should know by now, love cures everything; oh, those Russians (info source: wiki

At least, a film by Parajanov that doesn't look Parajanov at all.

... and yet, somewhere by the middle of this film, a surrealist image appears as out of nowhere ... that is Parajanov ... I'll let you the pleasure to discover it







(Parajanov)

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Parajanov, Ukrainian Rhapsody, 1961. Andriesh, 1954

Ukrainian Rhapsody
(image source: Film Affinity)
no copyright infringement intended

an early film by Sergei Parajanov and there can't be many films with more contrast between script and direction. The script is a banal pile of clichés, but it is filmed with sumptuous, leisured joy in vision and visual effects, often showing what Parajanov would do later- an overhead shot of the escaped Anton stumbling into a church, or soldiers in a destroyed theatre listening to The Moonlight Sonata and long shots tracking characters. There is a continual clash between the unreality of genre and the non-realism Parajanov adopted later (allenrogerj, All them corn fields and ballet in the evening)





Parajanov became Parajanov, one of the happy few in film history, with Shadows of Forgotten Ancestors, made in 1965. Yet, it was not his first movie (rather the ninth). And it is worth trying to find in his earlier films the lion's claw, the signs of his genius. Ukrainian Rhapsody is a story of love resilience having the war as its background, while the war image is penetrated with classical music and religious symbols. After all, here in the Ukrainian Rhapsody the story is about the resilience of art and spirituality, along with love, in the extreme conditions of the war.

Now, speaking of Parajanov's early movies, here's a very small fragment from Andriesh, made in 1954: the tale of the young shepherd Andriesh, who dreamed of becoming a knight, the magic flute that the hero Vainov gave him, and the fight against the evil wizard Black Whirlwind, who hates everything living (wiki). And I would love to have the opportunity to watch the whole movie, as it could demonstrate that from the very beginning Parajanov was deeply interested in the traditional culture, in all its dimensions (here in Andriesh in the univers of fairy tales), as a way to understand the human identity. You are what your fairy tales and your legends say that you are (and generally the traditions coming from your ancestors).






(Parajanov)

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