Au Coeur du Mensonge

For those used to slick American fare, where the reasons are spicier and the drama is more vivid than life itself, Au Coeur du Mensonge (1999; US title: The Color of Lies) is not the film. The usual French cinema's habit of concentrating solely on human emotions and behavior is taken to the extreme in this touching film, on outside just a thriller mystery, but on inside anything but that, rather the story of deeply intertwined love of a couple for each other, played by Jacques Gamblin and Sandrine Bonnaire.

Bonnaire had earlier impressed me with her suppressed performance in the 1998 Jacques Rivette film Secret Défense; however this time she has little to do except looking the part. It's the lesser known Gamblin however who gives the film all its pain: playing the part of a tormented lover, a fine painter, a man who is intelligent and too sensitive, who knows what he can give to her and yet is acutely conscious of his physical shortcomings. The film is advertised to be dealing with they mystery of a minor's rape and thus a whodunnit; rather it is sharply focused upon the Bonnaire-Gamblin couple and betrayal in relationship. True love can make the other's crime its own, which is what the film so beautifully brings out. And even the guilt.

Au revoir, les enfants

One of the simplest films I've seen on the Holocaust, Louis Malle tackles the issue not on the war front or in a concentration camp, but at the personal level, more specifically the impact that a war and racism could have on children, one day to become adults. Malle brings his own story to the film, as Au revoir, les enfants (Goodbye, Children) so effectively and touchingly, without being dramatically sentimental, shows the children going out into the world, prematurely with dark stories, guilt on their soul, and living with fear; or children simply marching out to concentration camps with proud defiance, with fear of dying any moment.

It's a story of rivalry and friendship between two bright boys, out of the place in the ordinary bullies around. One, Julien Quentin, precocious, highly intelligent, and fiercely individualistic--and faithless though to be confirmed. The other, Jean Bonnet, talented in whatever he takes up, alone, and under a constant fear--and with bold defiant belief in his religion. The two are dreamers, preferring to do their own activities while even in a class, especially Quentin, and cut off from the rest of the students. Though Bonnet is more so because he's a newcomer and seems to lack the ability to mix up fast; Quentin because he is toss-the-hair, he is proud, and he can only really get attracted to talent higher than his or to genius. As he does to Bonnet. What starts out as a rivalry sensed, soon is in the vein of developing into fine friendship, but ends abruptly with the capture of one and the guilt of the other to regret for ever: if he wouldn't have turned, what would have happened?

The film's beauty lies in that it solely concentrates on the boys: the boarding and school run by the monastery. It doesn't give in to any sort of temptation to strike gold elsewhere. The sole 'outside' incident is the Vichy men's attempt to throw out an old Jewish man out of a posh restaurant: but it still serves as part of school life, since Quentin first knows the extent to which a man could be persecuted for religion. Soon, he is to know more, through searing experience that would maim him for life. And make him a better man. The film also brilliantly shows how difficult it is, how unfair it is to place a dreamer in a boarding school, in a hostel: how suffocating it could be for someone whose best company is his dreams and thoughts, and who is forced to live with fellow students of 'inferior grade'. Completely free of any dramatic intentions, the film is a story that occurred, that culminated in times where the Vichy regime itself was collaborating with the Germans, and French had to fight underground even against their own men. Soon Hitler was to fall, and sanity to return for a brief time: it's to the viewers to wonder what lessons they give to children to carry on in life. Bullying as power; squealing as life; and defying as death.

L'Amant

A little too poker-facedly translated literally as The Lover in its UK release title, L'Amant shows the story of a weary love, transformed from a pick-up scene to something that leaves the lovers restless and in memories for all their lives. It's based on the novel of the same name by Marguerite Duras, and is on her own life story, when she was 15 in the erstwhile Indo-China.

Set in colonial Vietnam, the film stands out for the way Asia is shown, and it's easy to feel Marguerite Duras' love for the region through the camera of Robert Fraisse (he would team up for several films with director Jean-Jacques Annaud, including the highly impressive 2001 film Enemy At The Gates). But apart from shots celebrating the tiredness of both the protagonists, the film meaninglessly meanders along self-pity to self-pity, from the lazy Chinaman Tony Leung Ka Fai to the French girl who loves easy sex, easy money, who hates poverty, Jane March. It would be easy to justify March's character by the destitute poverty in which her family lives as white outcastes amid colored people, for whom they don't feel any human bonds. By the loveless atmosphere of her dsyfunctional family and a stone-hearted mother. By her seeming full of life to burst but with no outlet on whom. It would be more difficult though to know why the director shows the virgin who wants to just flower open so tired, so like experienced and weary. In another way, it's an interesting study too: the descents plumbed in order to gain power, to feel power, especially when one is yet searching for it and does not know where it truly lies. The Chinaman's character doesn't help either: just a weak man who lusts and then being not able to get the object of his lust, self-pities, hardly someone to be able to make a viewer hold out.

The film suffers from underdeveloped characters, thrown in maybe to bewilder the viewer even more: it hardly seems a French film at all, in fact it would be easy to think this as a Merchant Ivory production. The one place where the film pulls of a clever trick is when the film begins: the film shows the girl on the ferry and adeptly, imperceptibly moves to something that happened in the recent time before now, and then moves again to the now, the girl on the ferry. To add to this is that the now itself is in the flashback narrated in the lovely voice of Jeanne Moreau, and it's almost Faulknerian, maybe accidentally by the director since he never repeats this.

I haven't read the novel, but I think the screenplay could've been radically different on the same story: in spite of good cast selection, a beautiful music score, and an Academy Award-nominated cinematography, the film fails since it is unable to stop wallowing in its guilt of overzeal to show sex as 'demi-god' and yet finally ending up showing it as a game where both players always try to lose. There is a large hint of what might be happening and impending; however, there is less of an immediate good plot or reason to make the film itself.

Sins

The man who gave one of the most honest and daring TV series that I've ever seen in my life, Reporter, Vinod Pande, gives a scathing indictment of the Catholic religion and completely rips off the tabernacles, the crosses hanging in ostentation, and the mumbled formulae, features of a religion that induces belief by fear and superstition as much as an affected belief that every man is your brother, or father.

Sins is easily one of the most erotic films I have ever seen across a spectrum of all the world cinema: the sex is not muted but wild, not painted in the rehearsed smooches of a Hollywood film but rather garish in one man's bestiality and one woman's greed, and not apologetic but telling us that it's indeed pleasure. Pleasure, however, for a Catholic priest to that extent that he ends at murder and is unrepentant, as long as he can take vows and kneel before Mother Mary and takes the rosary in his hands. The Catholic Church did everything to prevent its release in India, but failed to do so. It's easy to see why they never wanted it to be seen, though they could've easily ignored it: made in English, how many people were anyway expected to see this film? More than two-thirds would anyway be bench-warmers to gape at the nude scenes: but then doesn't a religion, especially ones which strike terror and lay down rules, run on such people?

Apparently the story of a priest who lusts after a young girl and then does everything to retain her in his power, one could think that the most one could derive is a mud slinging on the priests, not supposed to marry. But the film goes beyond that. After every sin, his salvation lies in confession, attending masses, praying: confess and do the sin. You already lightened the burden, placed it on Jesus through the medium of Church and pitied yourself: now you are free to earn more sins, the Son carried the crucifix for your sins and will do so. Finely woven are motifs where a parishioner explains why isn't she has been attending the church with regularity: fear and upbraiding leading man to the Church and thus supposedly to God. One of the best critiques of an organised institutionalised religion, the film also derives its power through the stunning acting performance of its lead actress Seema Rahmani.

At first feeling pleasure and willingly sharing each wrong of the priest (Shiney Ahuja), she slowly begins to be afraid of him: she has bedded a man who has repressed himself all his life and she is the vent now for his carnal instincts, for in fact everything that wasn't allowed to him while he blessed people with smiles and soft voice on his face, a man who holds power and has eyes and ears everywhere. Now the love metamorphoses into a physically abusive relationship, and from the first she was always a doll in his hands: but she realizes this now. Soon she would find kindness in another man, soon she would beg and hate the same man: and her every expression, even during the sex scenes in the film, lends power to the film. Set in southern Kerala, the green paradise of the world, the film however doesn't at all use any of the backdrops: what it strangely does is to try to mix up some Malayalam accent in the English which was not nice an experiment. Making it in English anyway meant an international audience, and it won't know the different accents within India, so there was no point at all marring the dialogues. Shiney of course, as seen many times, is great with facial expressions but leaves a lot to be desired with his dialogue delivery; what the film does have is a background music score that matches the film beautifully, and takes on the tempo as the sex climaxes, lulls again, picks it up again with another bout.

The film, let me warn you, is sickening! It is brilliant and the story and theme warranted it: and it succeeds. It does not lend a good aftertaste: the gruesome end doesn't help either. Shiney Ahuja's character also is one of the best studies I've seen of a psychotic killer who still believes that he loved her: better than any serial killer movies, Hitchcock movies, or films made upon elaborately pinpointed themes in that kind. It is indeed sad that India doesn't recognise its own good films, but runs behind something that the West praised or they think will praise. Of course one needs to have the sensibilities in the right place!

Music in Darkness

Quite evident as the work of an early Bergman, Musik i mörker (Music in Darkness) is more raw and hitting on some of the themes that Bergman grappled throughout his life, just because the argument's just begun, as opposed to the continuation in his later works. Most early Bergman films had Birger Malmsten as the hero, and he is here again typecast as the overtly sensitive young man plunged into blindness caused due to an accident, not mitigated by the fact that that accident happened due to his love for animals and nature.

While the film overall is touching, the cast disappoints me just a shade. While Malmsten was perfect in Summer Interlude, I still reserve doubts over him in this film in spite of his looking so naturally a sensitive, sacrificing young man: he would have been a better choice in Sommaren med Monika (Summer with Monika) as the jilted lover. Malmsten doesn't look a proud accomplished, upper-crust Bengt Vyldeke calling Ingrid (played by Mai Zetterling) a "little wench" and nor later a very decided man. Though this also lends a shade of tragedy to the film which does not end on a too happy note: the lovers have married against society's odds and fighting their insecurities, but the future is still too uncertain and the viewer doesn't know who will break first, or will they last for ever. Zetterling herself in the role of Ingrid is wonderfully assured, and has a face of angels, and is dreamy which is difficult to bring out in a film: yet it is maybe the director who uses her as Hollywood used to use its heroines, just angels to save men or vamps to jilt them, with the god in creation being the hero even in a love story! One of the most Hollywood-esque scenes is when Bengt plays the music upstairs and Ingrid gets thrilled by it, and the camera just focuses on her getting thrilled for quite a long time and quite a strong unneeded light on Ingrid's face.

Another disappointment turns out to be the loose screenplay: the incidents of the hotel where Malmsten worked, the railway station where he almost gets crushed, the thief and subsequent confrontation with the hotel proprietor are all meant to show Malmsten's decline through society as well as in his own character, yet each of them is an end left untied, leaving an imperfectly wrought film. It is as if Bergman is just putting one by one all the arguments in a list that he means to, and not elaborating on them, not even indicating why to have here such an argument. Aunt Beatrice's conversation on suicide is a pertinent example: it has no precedent or follow-up in the film, despite considering the atheist views as well as suicidal tendencies of the hero.

As a story and as a visual, the film works. As much accomplished as Bengt was and is, he still doesn't have the love that Ingrid overflows with, and a faith in humanity and God, and it is almost as Raskolnikov and Sonya that they start now their married life: all might go awry, yes, but a tincture of hope is there that Bengt might finally be able to love people and thus himself. It is only then that he can truly love his most prized possession and treasure: Ingrid.

Tunes of Glory

An interesting study of not only two men on the extremes of temperaments--one a whiskey-drinking, self-pitying, darling of men, chummy, able officer (Sinclair) who leads them through the war in an acting capacity but successfully, the other (Barrow) who was born into the regiment and sees its successful command as the salvation of his life, who tries to make men his own models, a strict disciplinarian, living by the rule-book--but also how a great film is usually made not through directorial tricks, but the best actors you can gather and a good enough screenplay, is Tunes of Glory. Editing unnecessarily and having montages of flows in an obvious aim to obfuscate the viewer and make his spidery brain tick has become the norm of the game today: it's high time we return to a game in which high tricks win the game and not bluffing.

The greatness of Alec Guinness lies in that he was approached for the role of Barrow, since he was most naturally suited to the role through his own persona, plus Barrow was yet another variation on the Col. Nicholson played so adeptly by him in the David Lean masterpiece The Bridge on the River Kwai. Guinness refused it and instead offered for Sinclair: on the simple grounds that he is an actor only if he can step out of his own skin and play someone else, since an actor "pretends." His word, as of any man good in his craft, was enough weight, and thankfully the director Ronald Neame took him on board as Sinclair and then cast John Mills as Barrow, another casting coup of sorts since Mills never used to play an aristocratic crusty gent. As Neame himself said, the beauty of Mills' performance was that if any other actor had played Barrow, it would've been easily overshadowed by Sinclair; but now the film has two counter-magnates, each of whom the viewer sympathises with in turns and still not commit wholeheartedly to either. Guinness of course was simply amazing: to change himself so completely, his whole personality, even how he walked and sat and everything about him, would have been nerve wracking, and it would have been impossible for him to go back to the real Guinness till some time after the film was shot.

The supporting cast is excellent, with Duncan Macrae as the pipe major and Susannah York as Sinclair's pretty daughter Morag especially good in their limited screen times. One of the most interesting things is of course the screenplay in itself; the balance between the two characters is finely etched out, the short effective punches of Mills alternating with the long rants of Guinness and in between the rest of the regiment, like hung on a thread between the two and not knowing what to do. Dennis Price (playing Battalion Executive Officer Charlie Scott) tries to sway the thread and disturbs the equilibrium, hastening the inevitable tragedy at the climax. It is unfortunate indeed that the tunes of glory are so often rung out when the moment is already past: and man only knows to see truly in retrospect.

Berni's Doll

I saw Yann Jouette's short 3-D animation film Berni's Doll months and months back, and it still haunts me: putting aside the amazement that how could one man (i.e., Yann, the maker of that film) could achieve so much almost single-handedly, what even stunned me more was the dark story and how effectively the dark story is translated onto the screen without being pessimistic: it's just highly bitter!

On a cursory look, the film is a highly believable fiction about times to come when humans will also be assemblable, but with a shocking aftertaste of even assemblable humans acquiring a soul and will of their own (which really differentiates Yann's film from those of others strutting out on the same theme); and when I asked Yann about where did he get the whole idea of the film from, he only humbly replied that he got inspired from today's world where people are more and more being used like tools. But this was a typical really humble answer and Idontseewhatsallthisfussabout answer from a typically great artist; the film itself operates on several levels, including several subtexts--all pointing one pointed forefinger to the increasing alienation of humans not only from other humans, but themselves.

On the face of it, the film shows a disillusioned man (Berni) who has no life but work at the assembly line the whole day and come back home and watch TV. And then to construct the woman of his dreams by ordering spare parts. Why he orders unmatching spare parts is another mystery: somewhere a Caucasian, somewhere a Negroid, is this simply the exotic imagination of Berni, or a deliberate intention of Berni to make something which as a whole no one will like and hence who he will be always secure of, or simply a snidish political comment, is difficult to determine: either interpretation (and you don't have to take only one!) it fascinates. And now, after having constructed the whole, he wants to fuck her in peace: but a victim of mechanization elsewhere, could he play with one toy over whom he thought he had power?

The film has won numerous awards, including a special mention at Annecy. Yann did all the visuals: characters, backgrounds, lights, rendering, and composition, besides being the man responsible of course for the story itself and direction; he worked with 2 animators and 2 musicians, and took 21/2 years for making the film. The slick grey textures, the drabbled rainedout set, and that movement of the spare parts woman slowly becoming a real woman--staccato of a decapitated torso and yet the sway of the woman--everything is perfection itself, and it's a pity that in a world dominated by Pixarish movies, animation has lost the plot, especially 3-D that has so, so much potential.

The film website is here: http://www.dummy.fr/berni_main02.html

Becket

What Robert Bolt achieves by brilliant dialogues in A Man for All Seasons, Peter Glenville achieves by spinning a tale effortlessly on the screen and yet retaining all the dramatic elements in Becket. The beauty of the film lies in the mastery of dramatics that Glenville has, and to top it all he uses the finest actors he could’ve mustered, both from the British Isles (where else?), Peter O’Toole and Richard Burton. Completely dominated by acting from the two great actors, the film is a beautiful study of contrast across two personalities, two actors, two historical figures: Burton playing Henry II, O’Toole playing Thomas Becket.

The dialogue deliveries in mouths of both the actors who treated language like a goddess, and yet so differently, is a treat to watch and listen: to add are Burton’s habitual reserve and overstated pomp, and O’Toole’s itchiness, sparkling eyes, and a deep knowledge of the sap of life. Not paying too much allegiance to a thousand years old costumes or furniture, the film spares one from the boredness of a period piece, and only brings the contest between two sharp minds for power raw, in modern dialogue. Dialogue is crucial for the working of this film: without being too irreverent, it is yet not at all ancient, and does not even rely on completely rhetoric feats unlike Man for All Seasons; it whips you, swishes through you, and makes you wonder at the play of ego between men who still love each other so much and yet are mortal foes. If for nothing else, Becket should be watched for the performance of O’Toole himself: yet another virtuoso after Lawrence of Arabia! [How many is the man capable of?]

The Rest Is Silence

A curious and exhilarating mixture of American epic proportions and sweet candy stuff with European elegance and ability to nitpick on subtle things, Nae Caranfil’s Restul e tăcere (The Rest Is Silence) handles more than one thread with aplomb and an equal amount of zest. Fictionalizing the true story of the making of the 1912 Romanian film The War for Independence, the film sets the tone at the very beginning itself: presenting hardboiled nutty issues surrounded in a soft yolk of humor and irreverence.

Where the film excels is that it does not take any sides, except telling the story. It never suggests that the hero Ursache is really someone who is an artist, and even the story and detailed visualisation of the movie might be all his dead friend’s. But what his friend might never have been able to do, he does successfully: by the sheer dint of his ambition, and lack of scruples when he knows what he wants. And yet a man who keeps the god living in him: while all his co-stars are enjoying prostitutes of Paris, he is busy with the movie rolls gathering, and silently loving the young ambitious village girl who he knows is already on the path of trailing rich men for meaty roles and money. His strong mental-headedness is even more in the focus during the sombre climax of the film: he not only has realized that cinema is here to stay and even if it’s not as great as theatre yet it is the medium which can go to the masses and can help them relax and can bring ideas to them, but also that cinema is a collective effort, and roundly stymies the efforts of his wealthy benefactor and the film producer Negrescu of including him among the defrauders of money. He also finally takes his revenge upon Negrescu: the two coins that God made a beggar to give Negrescu might have been a symbol, but what’s more important is not to pass on rhetorically those two coins but to be the same man who once slept on the roads and not pick your nose on hearing the ticket was only 1 leu.

Ioana Bulca’s appearance strikes a fresh gong: the inevitability of the death of the golden age of theatre. The photographed moving image are only shadows of living fleshes, but the world can remember them, at least get some percentage of what those actors were. Yes, theatre would’ve been a different experience, but cinema would at least enable people to feel the same emotions and vitality, even if in much muted proportions or even distortedly. With the typical European peppy feel, a rich music score, and the biggest ever budget in Romanian film history, the film easily takes you off your feet: the only remaining grouse is that the film could’ve well been edited a half an hour shorter. The performances of Marius Florea Vizante as Ursache and Ovidiu Niculescu as Negrescu completely dominate the film, and the rest of the actors jigsaw perfectly in. A movie only Europe can give!

Hiroshima, Mon Amour

When the dust, the ashes slowly settle, hiding beneath years of anger and felt injustice and mourning, then the greatest tragedy is redemption: to have the scorched frozen layer scraped. Alain Resnais reaches heights of his prowess with as difficult a subject as Hiroshima bombings, which he slowly weaves into a yarn of loss, and from thereon the loss of love. How Resnais achieves the miraculous feat of standing the film on its own legs--the only films I have seen without references are those of Resnais--is through his usual tricks of utilizing the stream-of-consciousness technique. Other directors struggle with montages, a simple cut, and their films become a mockery of a sequence of paintings carried forth to burst upon the viewer (none better example than Le Fabuleux Destin d'Amélie Poulain of the complete miscarriage of cinema); Resnais reaches the soul of his characters. Once again, voices play a key character role in the film, this time even more than La Guerre Est Finie. The voice is the unconscious, the seemingly unrelated scenes strung up in a sequence are the past, the unseen or the afraid-of present, the future, the actors and their bodies are puppets dancing to the plot's tune. That’s the whole beauty of Resnais: maybe only Kieślowski comes close to realize it.

The film's central theme is memory. Memory of a loved one. Whom you cannot forget, and who can never be redeemed. You bury him after years of effort, one-night stands, and denials; one day you meet real love, who undoes all that and rips open your heart with the pain you felt. The memory is blurred: there is no distinction between the lover fifteen years ago, and the lover now. Life continues, death continues. The two worlds of the small French town of Nevers on the banks of Loire where to love a German was the most shameful of crimes you could have committed in the 1940s, and the bombed city of Hiroshima whose denizens became not only a symbol of the horrors of war and of the need for peace but also that of liberation for Europe, the end of the War; those two worlds meet. And a love is born which knows at birth itself that it will last for ever, yet that it will never be together; that the one or two days they have are the only ones they will ever see each other. Emmanuelle Riva does an excellent job in her debut performance, but it is the Japanese actor Eiji Okada who impresses the most in this one of the most, most beautiful films I will ever see in my life. In a certain way, the film is an exact antithesis to Bleu, since older memories prevail, but in a much more strange way Hiroshima, Mon Amour teaches you to situate yourself within the grief and internalize it and face the world: as long as a marble can fall with the boys’ sunlight into a cellar, the world is yet open and embracing.

Knife in the Water

Nóz w wodzie (Knife in the Water) disturbed me profoundly: so much that I use the adverb ‘profoundly’, one I hate very much. Besides the actual knife where the boy (Malanowicz) does prove his superiority over the husband Andrzej (Niemczyk), there is also the question of the figurative rapier: in what sense? One that simply shears the water surface, without being able to really cleave a way through, is one obscure, far-fetched meaning. Or it could simply stand for one metallic glint among the many little wavelets glimmering similarly in response to the sun: the hard glint of human greed and wish for power. For it’s the wish for power that dominates the film’s bleak Bergmanian landscape; the wish for power of the wife Krystyna (superbly played by Jolanta Umecka): by cuckolding her husband for the untested virile strength of the young boy, she at once gains mastery over her inner complex, her husband, and all the boys that that young boy represented. Where the film does fail is its atmosphere of drifting ennui, which does not surely bring up the tension to a point as to make the husband feel unwontedly jealous. The character of Andrzej is built very strongly, to show a man witty, strong, practical, of good hands, intelligent to some degree, an able man, yet lacking that free poetic will which would have enabled him to have the love of his wife instead of owning her. I do not think he could have been jealous of a boy whose only claim to a poetic temperament, notwithstanding the rather one-sided flirtations from the wife’s side when around the radio, was a reckless nature: does the filmmaker Polanski confuse recklessness with pure, untouched spirit that soars always high? I think so.

Being this main point unresolved, I often wondered about the purpose of making films like Knife in the Water. When you don’t know yourself what you set out to show, you only show your techniques: nobody wants to narrate a story just because he learnt fifty new words today. Fifty new words arranged neatly by an intelligent man seem beautiful: but what was the substance? The story ostensibly is that of sexual tension between the three: but the screenplay only shows drifters ending up in whatever circumstances are pitching them into, with not much energy or wills or even desires to have any kind of tension between them. One of the major weaknesses apart from the screenplay itself was the actor who plays the young boy: there is cold hardness in his eyes, like that of his knife-blade! It’s the camera which tries to construct the tension: showing Umecka in various degrees of undress to titillate the viewer. The boy hardly seems interested, there is no slow internal boil going over somewhere: what’s the point? To seduce the viewer like a soft-core porn film? I call such cinema, where the director seems just interested in testing his capabilities of filming something rather than narrating something, a ‘masturbation’--not engaging the viewer in sex, a film which just tries to excite the viewer and provoke him, not tugging the viewer’s sympathies for anyone, a cold, dispassionate view of roads and seas stretching far out. What makes the film a real fish in the bowl is the jazz soundtrack accompanying it: it reinforces the feeling I got when I saw the film, that it’s a film which silently tries to destroy everything meaningful and beautiful you see, it tries to convey everything is a game, not an exciting game, but a weary, worn-out game, played now and then, today and tomorrow.

Entre les murs

As much as I would like to place a film with modern references, with modern slang on top of Blackboard Jungle, I still cannot do so with Entre les Murs (“Within the Walls”, shockingly called The Class for international audiences), just because the film is more a documentary, a calm documentary that does not provoke, does not take sides, does not take any partisan view, and does not provide any insight. It’s a quite successful observation of today’s modern education system and the generations that barely complete their bac; though what the film doesn’t even dare to do is to leave questions, if not answers, with you. And coupled with a surprising student lingo low in sexual innuendoes, the film makes you think: what would have the novel been like without any story, any thought to offer?

Where the film excels is the tight cinematography from unconventional angles, making the camera a direct participant observer of the action, and an ensemble cast, including the novel author himself reprising his role as the school teacher, M. Marin. The indecisive, shaky principal whose primary interest seems to keep the school’s business intact, the many confused identities among students (esp. Khoumba and Souleymane) and the staff themselves, and the school teacher Marin who could never inject humor in his class and who could himself get into arguments with his students time and again: who simply didn’t have the know of what question is right to which person at what time--all make the film a delight to watch. Even if the filmmaker doesn’t want to offer any solution, he does offer the quandary: an underperforming or undisciplined student might sink further if not punished and may lead to similar behavior in others; on the other hand, will punishing him/her help? What would be the impact in his personal life of such a punishment? Punishment--is it a system of correcting someone, or is it just a system of getting hopeless over someone and then isolating him in a bid to keep the society running smoothly and keep the glaring spots out of sight?

What I found to be the issue with the film is that the film failed to explore in depth the ways, the methods on both sides, and when it might be necessary to forego one for the other. M. Marin was hardly an inspiring teacher, so his just being softer doesn’t do much for the students; I personally would have hardly liked such a teacher. He is not firm, not articulate enough, and he does go by the rulebook on strange occasions: on one hand punishments are bad, yet he has to write in the report book of a student who clearly was off color, who clearly was having some personal crisis. Afraid at each step, what can any teacher achieve? Bound within the framework, what can he hope to achieve? Still an excellent film, in that it at least brings to the fore the issues at education in most Western countries; and many of the students would themselves be the audience, not to mention the teachers. What a teacher should always remember is that he’s not a passive actor in a student’s transformation or growth or at any stage: “what can I do more?” is not the question. There has to be always something more.

Beton/Ligne de vie

Beton and Ligne de Vie might be as far as possible in their approach, both technical and narrative, but both strike home the point: the futility of war, the cruel subjugation, which makes soldiers worse than machines–indifferent perpetrators or gluttonous ravishers of violence.

The drill for the soldiers, stationed at the Israel-Palestine border assumedly, could range from playing the same dice games to boiling the same tea at the same afternoon time, to the same parade being called for. What they didn’t bargain for was the appearance of a free spirit: a stark black kite that appears beyond the beton (the concrete wall), and is unfazed by everything that is hurled against it, be it a stone or thunderous cannon shots. Though the short film by Ariel Belinco and Michael Faust is heavy in metaphors, it does not fall in its own trap of political consciousness–the water-colorish images save the viewer from indifference, and he remains awake to the message carried in the film. The kite persists, cannons keep going on, and the soldiers return to their monotony: playing dice games. After all, who cares? One day the kite will fall, the beton might be down for the invader might be on both the sides, and the victor might then fall in the indifference of smug content: but maybe it isn’t that simple, since the kite does not fly of its own accord, there must be someone to fly the kite! Maybe when the kite will fall, another kite would already have come up in the sky, even if the beton is no more.

Ligne de Vie is one of the most striking films on atrocities committed in a POW camp, especially in a concentration camp. It’s a film about who flies the kite: a prisoner who gives voice to other prisoners by drawing their daily life scenes, by drawing impossible dreams, who does not desist when even his hands are cut off. They didn’t even sleep since dreaming was fatal, they competed for fastest wheel-barrowing of stones so that at least they can prove they are alive, but yet they required that spark to keep their souls alive, their indifference to suffering away: and the man who was engraving the ligne de vie(lifeline) brought that. A striking film by Serge Avedikian in pencil strokes, the film won the Best Animation and Experimental Film award at the Yerevan International Film Festival in 2004.

Diva

Sophisticated brilliance: this was enough to turn the world of French and world cinema upside down, and catapult France from the New Wave to the Cinema of Look. Jean-Jacques Beineix's debut feature, Diva, started it all: cinema du look; and stories with preposterous settings, uncanny twists, unimagined camera angles, and unexplained monstrosities in the storyline came into being. But yes, all forgiven: once you have Beineix's Diva or Luc Besson's Nikita.

The film is not at all shallow in spite of being nothing more than a crime noir with not too great a story and no punches hidden in the screenplay. The cast, the camera work, and the director's vision and energy take you by storm before you realize anything else. The film is an interesting study on solitude, what I call the "fetish of personal", and how much right does the world have to infringe upon it, and how much right are we to deny that. How much of our space is ours? The film plot itself hinges upon two recordings: one of a singer's voice, who believes her voice, her emotions, her singing would be reified if recorded and hence is against it; the other which could incriminate and expose a respectable man who is running a ring of prostitution and drugs. A postman (Frédéric Andréi), a medium of people's voices and nothing more, is the hero who must take care of both these recordings. Quintessentially, the film remains the slow French film, in spite of being a crime thriller. So that even the long double chase sequence of Andréi, shot so stunningly by Phillipe Rousselot, remains a visual treat of slow motion; and the cast of Richard Bohringer and Jacques Fabbri itself gives some extra gravity to a film already reeling with some kind of dazed energy.

The visual spacing, the sets, lighting and colors, and the strange sort of unexplained knick-knacks of the story as well as the decor further add up to the message of privacy that should be violated. No one knows what is the exact relationship between Bohringer and 14-year-old Alba (played remarkably well by Thuy An Luu), nor what exactly Bohringer does: equally abstruse are the waves that balance in his large studio-cum-residence, nude photos of Alba hanging all round, and a bathtub right in the centre of the vast, vast dark expanse. And almost completely opposite, garish, and equally over-the-top is the garage where Andréi himself lives: not the least the means of access to it, which plays an important part in the climax. Beineix believes in going over the edge, and this is what he has done right in his debut feature: and we enjoy going jusqu’au bout with him. Life is a little more than simple black and white, simple and rigid ethics, a simple question of what’s right and wrong, a simple seen and unseen: which is why we have actions occurring in people’s sunglasses, we have a bright shining red helmet almost through the film, we have people’s shadows and silhouettes framed against artificial lights equally well as the sun, and we have a lighthouse coming in with equal ease as the Champs-Élysées. À voir absolument.

The Danish Poet

How many times the romance of chance has been brought to life in stories, told, read, seen, and how often it always stirs the blood for unheard of possibilities, not simply the ones awaiting us in the future, but also which went by heeded or unheeded in the dense labyrinth of our lives! The Danish Poet, a Torill Kove traditionally animated film, is one such simple story, beautifully narrated in the slightly lilting voice of Liv Ullmann and subtitled with delightful little satires, pricks, and bits of humor woven in the story: the dog who found his mate also just because of a funeral, the doctor who gives a whiff of cigar smoke just before advising his patient for some fresh air, or the dog again who finally finds someone who does not kick him whenever he wants some affection.

The film’s basic premise is simple: how life is constructed of small chances, inasmuch as you might meet your future life partner on a journey which might not have been even at the stage of intent a few moments back. Liv Ullmann lends a delightful piquancy to the whole film, with her turns of dialogues, giving an anecdotal atmosphere to the whole film: which is what the film more or less is. It seems a delightful story that I would love my mother to tell me a cold night when the world would be sleeping, and yet the stars would be awake: when “seeds” would still be floating around. Far from stretched allegories, digital effects, or things that try to be above average by flexing your brain muscles, The Danish Poet is simply a refreshing romance, a kind of animation film which are now being made less and lesser, and a film which speaks to the heart: which simply touches you. The film deservedly won the Academy Award in 2007.

Velipadukal: Biography of a Sacred Cow

A rare film, made on something as selective as dystopia, and that has the temerity of asking questions about religion and cult, is Shahul Ameen’s Velipadukal. This Malayalam film, subtitled in English, was shot on a low budget of 4.2 lakhs (a running time of around 70 mins), and is yet able to force the viewer to reexamine many of the issues that he might have completely missed so far. The reason is its powerful script.

As with the usual films or literature on the subject, the film is not from the perspective of an outsider to a dystopian society, but from the insider’s (Lintu) who begins to question himself and the society. A society which follows a “scientific religion,” with the only divisions left now between “rightists” and “leftists.” Wherein ancestors are worshipped, to the extent that even the ancestor who made a chair is thanked before settling in it, and wherein women are only meant for sex and procreation: the religion believes in passing on ancestors’ attributes, even fleshly attributes, so that no one dies as such, but keeps on living through descendants. Thus, “eternity.”

An interesting premise, though I still do not understand why would such a religion get invented in the first place. Important, since for a fiction to work, it has to be as much believable as possible. In Shahul Ameen’s own words:

There are actually two storylines in the movie. One is obviously Lintu’s story. The second one is that of the creators and perpetrators of Scientific Religion, which goes like this – in the present times, majority of people who say they are religious are hypocritical, as they simply follow the rituals and do not follow the major teachings of their respective religions. In times like this, one clever fellow/a group of people devises the Scientific Religion. They use an innovative USP - that of surviving death and attaining eternity. Gradually, the religion spreads, and people start living more morally, with the aim of attaining eternity. Then, few centuries later, someone proves that the religion is wrong, and people go back to their innate sinful lives. The arbitrators of the religion are still satisfied that they were able to curb the entire human race at least for a few centuries.

Curb from what? Women at the beck and call of each and every man for procreation? The movie in fact fails to convey the second storyline, that of the creators of scientific religion, much effectively: the viewer very soon becomes obsessed with Lintu, and how he could fight such a totalitarian system, in which no one is ready even to hear him, forget understand him. Where people are already so much satisfied. Though in Shahul’s words, “I did not want the audience to develop so much sympathy for Lintu that they do not notice the satire, and I decided to use a nonjudgmental and objective camera language, avoiding close shots and shots parallel to Lintu’s eye-line as much as possible.” But, it does become a story of Lintu vs. the system, and maybe the film should have been treated more like an essay, a question.

Another one of my questions for the director and his subsequent answer were:

Me: If I might continue the discussion a little forward on religion itself, is it all really a totalitarian state, reducing human emotions to rituals? In spite of all the religions, I don't think so: and actually think it a necessary evil, if left to flourish only to some extent. For the simple reason that I've observed people being mad to find something to bow to: if you take away one thing, they will find some other thing or being. Even if your “scientific religion” won't be there, what would take the place of void? Can you suggest a society where people are not following any customs, any rituals, any religion? All religion proceeds from some of the primal instincts of man, like fear and sympathy and love for things one gets used to, or even a love of beauty. It isn't as detestable when one views it in this light, and believe me for a lot of people religion is more love (maybe not for people but for their own little habits and oddities) and habit. A cushion in a world where anyway they soon find out that even love is bought, sex is bought, and knowledge itself is bought, at least that knowledge which is apparent to the world. Religion affords to these people something of themselves that isn't bought by someone, nor did they buy it of someone. Yes, you would argue that they did buy it of their ancestors, but so did probably you your unbelief from your education, or even from whatever inspired you to dare to think existing things wrong.

Shahul: I agree that many people find solace in religious faith and rituals, and I don’t find any harm in it. And I myself am envious of people who are able to do that. But, many of those like me who start thinking think more objectively and critically as they grow up soon realize the flaws in the underlying beliefs, and hence become unable to find solace in those rituals/beliefs. Lintu himself initially tries to fight his doubts by trying to immerse himself in spiritual matters, and even attends another internalization with the hope that faith will gradually follow. He even asks the Psychiatrist whether all his problems are a result of his intelligence, and even tries shock therapy to get rid of the doubts he has about the religion. In one scene he looks at the ladies who find solace in The Book played in the stereo (though they do not understand a single word of what is being said), and slowly walks out, unable to share their pleasure. It is only after all these failed attempts that he comes out openly against the religion, first to his friend, then to the Principal, and then to the whole world through the TV interview. But, the world does not allow him his rights to not-to-believe. And exactly this is one of the criticisms of organized religions the script tries to make – those who find solace in absurd rituals have the right to do so, but unfortunately most of them don’t stop there, and start harassing those who see through it all.

Quite an interesting discussion, which I would like to carry forward one day with him and other people as well, maybe through some of my own work. Since work speaks the best. The film does disappoint on one or two scores of art direction and lack of an effective color scheme for such a subject, but then lack of budget also entails lack of extras, lack of several other small things each of which costs money when you finally add up those. Of course, the production quality is superb. You can read the director’s views and about the whole crew and the film on http://www.reactionshots.in/.

The real pleasure that I had was that thinking is alive, and people are making films--here in India itself--which are not merely song & dance routines or high-stakes thrillers.

16 Vayathinile

A truly great film, Pathinaru Vayathinile (or 16 Vayathinile) is about the vulnerability of a woman, and yet her strength: at the same time, she can change the life of a man through her love, and she can mar her own life by falling for the wrong man in the first place. The film’s charm lies not only in three brilliant actors, who were all raw at the time--Sridevi, Rajnikanth, and Kamal Haasan--but also in the minimalistic style the film has been directed.

The focus has largely been on the characters, there’s hardly anything else. And of course the film stands upon the shoulders of Mayil (Sridevi) for that: she can spit on Rajnikanth as disdainfully as she can laugh with joy on receiving a slap from Chapani (Kamal Haasan), thinking of how hard hit must be the vet doctor who jilted her. Set in rural Tamil Nadu, the film absorbs the landscape in the story, rather than extraneously focussing on the village scenes, as so often many films make the mistake of doing (for example, Paruthi Veeran). Which is why one moves in a continuity, one moves with the characters to the story’s climax. Speaking of which, it is again one of the rarest and best ever seen: maybe, much oftener seen in Tamil films. There is no sweet, contrived ending as so often in Hollywood or Hindi films; and yet, it has something of a hope left. Even if Chapani is maybe going to be sentenced to death, there was always that love for which Mayil would wait for ever; and nothing can discount that. One of the highlights of the film by the way is the lovely drawl in which Chapani takes Mayil’s name: mentally retarded, yes, but his intonation of Mayil’s name has that special quality; which is how probably you get the measure of Kamal Haasan.

One of the rare greats of Indian cinema, the slow yet tenuous movement of the film’s story reminded me of another great Indian film, Girish Karnad’s Cheluvi.

Azur et Asmar

Since most of the exposure for most people might only be to Pixar films in the sphere of animation, I would forgive them if they thought Azur et Asmar refreshing: of course, how many folklores are made today as films? And then, this is an “original folklore,” though this is where the film’s troubles start. Taking bits and pieces from various sources, like the old man sitting on Azur’s shoulders reminding one of Richard Burton’s Arabian Nights and the lion taking Azur flying through mountains of a similar Russian folk tale, does not always work: one has to sew everything into a wonderful whole. And then you have a princess Shamsa-Sabah who is suddenly too much of a Pixarish character suddenly thrown in this static animated film embellished with Arabic motifs and Arab language: static canvases don’t always work to make a film beautiful. For it is Azur and Asmar who are equally static; Asmar has actually not much of a role in except being mentioned in the title of the film! Concessions for being politically correct to an Arab?!!

The film starts again statically, but it does dissolve into a couple of beautiful scenes when Azur and Asmar fight as children, and get draped into mud, straw, tree branches, whatever. The animation here is delightful: both are like springs, seesaws, as if an elastic bond connects them in all their fights; also easier to animate this unrealistically, it’s also much more funny, and conveys the spirit of childhood. Asmar’s antics on the sidelines while watching Azur learn the crafts of noblemen lead one to believe that yes, the film will be really interesting, the story is going to be exciting when they both will grow up. But, the story and the film lose track, in trying to make things politically correct, and in maintaining the balance between everything French and Arabic, blanc and noir. Yes, Crapoux to some extent saves it, but then he is again a little jaded character brought from Pixar’s studio: he seems to be again the Edna of The Incredibles, reborn with a leaner role.

Maybe, part of the limited success that the film has met with, at least critically, has been due to the focus on characters’ faces. Though Azur and his nanny have not been assigned much variety of facial expressions, except closing and opening mouths and eyes, their faces have been rendered with much detail: Azur’s blue eyes seem really watery and pitiful, the texture and rendering artists have done a great job. Again, each of the novelties and delicacies of the Arab world have been focussed upon more: it’s OK if Azur’s stumbling when pretending to be blind for the first time looks very artificial, looks almost as if he himself is a stick rather than a human being; what counts in the director’s books apparently is to create quiet, serene background shots and frames. This is where Michel Ocelot errs: he should’ve selected a completely 2-D format in that case, right now it’s neither here nor there. Also, somehow people accept anything, even the most unreal things, when watching in 2-D; the same thing seems too much unreal or uncanny (yes, the uncanny valley phenomenon, as experienced by many in The Polar Express) in a 3-D format if you haven’t done your animation and dynamics properly. Using the 3-D medium yet the flat frames makes Azur et Asmar actually look very stupid: probably even most children won’t fall for it. And the purpose of any computer-generated animation, actually any film in itself, is to make the viewers fall for it!

Le voyage du ballon rouge

A film that seldom, seldom is made: where the film chooses to understate everything, only to lend greater force to the argument itself, only to not to indulge in any of dramatic ploys and just soak in a story of a lonely mother fighting for life and happiness and a little comfort and independence, only to gradually make the audience feel a part of sun-seeped Paris, of serene France, of so many colors and life everywhere, even puppets. A masterpiece from Hou Hsiao-hsien, the film has often been miscriticised for being too vague, too ambiguous, maybe the critics were not ready for a simple working mother and her child's story. I find only Manohla Dargis from NY Times doing rich justice to the film, so let me add another chapter to this grossly underestimated film.

Based on the 1956 Lamorisse classic The Red Balloon, this film however turns things a little more in a direction not conventionally taken: the red balloon stands less for innocence, more for the frailty of life, for the unexpected trivialities that disturb the harmony of your life day in and day out. Juliette Binoche does it yet, yet again: another warm performance, another energy-filled one, and once again mainstay of the film. Fang Song gives in a brilliant performance as the Chinese film student, calmly watching this French family of Binoche's, her life with all her attendant grapplings with minor issues and neighbours, and of course Paris. She almost acts a critical element on Binoche's way of life: yes, her work with puppets notwithstanding, the delight and passion with which she independently stands on her own, is she right in continuing on with Paris and thus deal with a thousand other small issues, which do not even leave her enough time with her own son, Simon. The red balloon hovers around Simon, but only as a guardian angel? Or something which he is always unable to reach, which he cannot reach for: dreams which elude as soon as he would be awake, at most only an image of that dream the reality. It is this sadness, this gentle mournfulness which tinges the film throughout and makes the film stand out among the others.

Boy Meets Girl

A debut feature film, and Carax achieves heights of poetic prowess: light and shadow, duty and love, soul and body, smile and destitution, David Bowie’s song and a couple fighting a bitter trivial battle in a neighbouring apartment, yes all the clash is wrapped up, packaged in the story of self-search, of pain, of love that could never be between two people, victims of uptight, unimaginative, orderly people.

The story is simple: boy meets girl. It’s the same old pain with momentary relief, a flash of teeth of Mireille (Mireille Perrier) that Alex (Denis Lavant) can induce with difficulty, and then the inevitable pathway towards love and doom continues. Lovingly shot in crisp black and white, the film opens with absurd: skis out of the windshield of a car. Nay, even before, there’s that voice, that old voice, which almost reminds me of another very uncanny opening of a totally different kind of film, Mackenna’s Gold, another masterpiece. The film deliberates, thinks, stands on its feet too often, and lets you get sucked into it by this simple contrivance. Not hastily, but slowly, yet not in any order, the camera tracks the life-map of Alex behind the painting, and then today’s scrawl. Again, the father’s phone comes the next morning with a theatrical gravity and which strangely does not look uncalled for in this mockery of all ambitions, mannerisms and achievements compared to love – yes that’s what this film does convey. We have the Einstenian and Armstrongish men, obsessed with themselves, or objects, when something far more beautiful is going on: Alex and Mireille. We have the hostess who says at an arm’s length “Je vous laisse” when Alex is nothing in answer to “Vous êtes qui?” And yet the same hostess treasures a loved one’s cup: is she sitting too long over one memory? Should she have moved away? Is Alex any better for moving from girl to girl, a newer stab in his heart and life-map? Or has Alex finally met Mireille, who even if loin is of the same mauvais sang as Alex, the same dysfunctionality? Or are Alex and Mireille only extensions of the deaf and dumb man and his interpreter: the man has much to say but he cannot speak, the girl has voice but words of the old man since she has to interpret him, not herself? How much do we become extensions of the other when we love, how much should we become, and more importantly can we even determine this? Wouldn’t it be better in that case then to play pinball silently, with the electronic circuits doing all the noises? Occasionally the pinball machine will go wrong, and then we will correct the circuitry; occasionally the sex will go wrong and then we will ask how dry or wet we like it, or change our lover. Isn’t that simpler than love?