San Francisco Art & Film for Teens

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Free cultural programs for teens, including Friday night film screenings, Saturdays art walks and free seats to cultural events. Open to all Bay Area students, middle school through college. Established 1993. 

Filtering by Tag: tarkovsky award

2012 Tarkovsky Prize Runner Up: Bailey Lewis Van

THE CONSTANT GARDENER

By Bailey Lewis Van

Fernando Meirelles’s The Constant Gardener is a political thriller starring Ralph Fiennes as a low ranking politician, Justin Quayle, searching for answers in the wake of the his wife’s murder. While searching, Justin discovers a pharmaceutical company testing potentially deadly AIDS treatments on impoverished Africans, leading him to conclude that the society his life is built around, and that he strongly believes in, is corrupt and that his wife was a casualty in the fight for the rights of the African people.

The Constant Gardener, unlike many films, has a non-linear timeline. This, at first, is very disorienting as there is no clear distinctions in the timeline: first they are together in Africa, then there is an explosion, then the two characters are just meeting and in the next shot she is pregnant. Although the cutting back in forth from past to present to future takes effort to follow and begins to break apart all that you have ever thought about time, it allows the viewer to collect details and make connections that Justin Quayle could not make, while seeing things in their original order. This technique adds a layer of depth and increases tension as Justin stumbles into something that we are just beginning to realize is dangerous.

Most of the film takes place in a village in Africa. This choice of setting may seem to some just another cliché drama: white people using devastating third-world conditions as an exotic backdrop to their sordid affairs. This film, however, is bound strongly to the abuse of citizens in third world countries. The Constant Gardener unlike many thrillers set in the exotic third world, actually says something about global politics. It makes the viewer think about the role of the “white saviors” and the liberties these saviors think they can take with the people they are saving. The logic being that as we (the white savior) are pouring time and resources into you (the people of the third world country) we have the right to take some liberties with your health for the betterment of mankind, which amounts a really sick, twisted racism, the idea of a master race. What makes this film so poignant is the revolting racism and dehumanization of an entire race of people.

This film is carried emotionally by the viewers’ curiosity and repulsion more than empathy for the actors. Justin Quayle, although interesting, does not create a very sympathetic character. The viewer may not be completely invested in him; they may not care if his wife was cheating on him with a doctor and how this affects him. The emotional arc of the film is centered on what they each learn about the evils being done to the people of Africa. In this sense the protagonist is not Justin Quayle, even though the film follows him. The protagonist is all of the Africans in this country being taken advantage of by pharmaceutical company which, because it feels like they are allowed to take something back—experiment on human beings as if they are rabbits in a lab.

Tessa, Justin Quayle’s wife, balances out Justin’s lack of screen charisma with her empathy. Tessa is another reason that Africa is not the exotic backdrop to a white man’s affair. A large part of what the viewer knows about Tessa is what he/she gleans from her interaction with the impoverished people in Africa and her reaction to Justin’s lack of empathy for the people she cares so much about.

The Constant Gardener is a film about abuse and empathy. The effect that the “white savior” has on the developing world and the horror of what they do to the people who stand in their way and, despite the confusing jump cuts and the lack of empathy in some of the characters the film conveys its message strongly and effectively.

2012 Tarkovsky Prize 3rd Place: Midori Chen

DOWN BY LAW

By Midori Chen

Machismo plays a heavy part in American culture, the image of “The True Man” being a gruff, detached “cool” guy. Those who conform to this archetype are careless with their loved ones, writing off all consequences with a “Whatever, man.” They are players who cannot settle into a stable relationship, refusing to talk about emotionally-charged topics, even degenerating to groundless accusations and irrational mockery. Jim Jarmusch’s Down By Law observes the outcome of those who surrender themselves to this ideal, as three men’s jailbreak lead their lives in different directions– or rather, in the directions they were each intended towards in the first place.

The “cool guy” personas are played by Jack, a disc jockey, and Zack, a pimp. They are both set up for the crimes that land them in the same New Orleans jail cell. They cannot stand each other; their alpha male personalities clash in the confined space as they each try to out perform the other. The only time they get along is when a new guy is tossed in their cell—an Italian named Bob—who is so utterly awkward and “uncool” that he provides Jack and Zach with something in common: how much he annoys them. Since exasperation is one of the few emotions “cool guys” can show, the two do so in abundance. However, Bob’s status rises when he gives Jack and Zach information on how to escape, and the three do, temporarily overjoyed in freedom and take the time to simply bask in their camaraderie. The thought of freedom releases Jack and Zach from their self-imposed prison of solitude and dispassion, as the three skip down a dank sewer, hooting and hollering together in glee. This is the only moment in which the two actually escape both the literal and figurative jail.

Once outside discord is quick to rise. It isn’t long before Jack and Zach are storming away from each other and leaving Bob behind to woefully recall his family, without shame, as Jack and Zach grumble in-macho-persona about the unfair circumstances of their arrest and each other’s idiocy. Once they become cold and starved, Jack and Zach are quick to return, waddling back to Bob’s warm fire, where they thaw under Bob’s improvised meal and affability.

The movie comes to a climax as Bob finds true love in a stranger: an Italian woman living alone in the Louisiana bayou. As Bob is unafraid to express his true sentiments, the woman instantly warms to him, leaving Jack and Zach, literally, outside in the cold waiting for Bob to rob the house of its food (as per the tradition of manly men). The woman’s hospitality allows the two men in for a glimpse at the new lovers’ open vulnerability with each other, as demonstrated in Bob and the woman’s slow dance, jolting and unrehearsed yet relentless, because they are willing to try for each other.

Jack and Zach, the apparent main characters, are now cast to the unfocused sidelines, crippled by their incapability to break out of their personas. As Jack and Zach take their leave in the final scene of the movie, they engage in a brief, teasing goodbye with each other, allowing no room for sentimentality or further investment in their characters beyond amusement and pity. They leave in opposite directions down plain dirt roads, backs to each other, backs to the warm house and genuine life Bob is building for himself. It leaves the audience sighing in exasperation, shaking their heads as they wonder, when will these boys grow up?

2012 Tarkovsky Prize 2nd Place: Frances Saux

TWO WOMEN

By Frances Saux

Seeing your favorite characters suffering on screen hurts. It is meant to hurt; the filmmaker wants to show you something that will stick in your minds. He wants to make you care. Two Women, a film by Vittoria De Sica, builds up to its horrific rape scene by developing the film’s characters so they are appreciated and understood by the audience. The movie’s strong female leads, three-dimensional female characters, and compassionate relationship between the two protagonists ultimately create a greater impact on the audience, sending the message that women will always struggle in a patriarchal society.

Traditionally, films use women for their sex appeal, and to create romantic tension in the plot. In Two Women, though, the character of Cesira shows the audience that she stands independently from men. Early on, she establishes herself as free and autonomous in a scene where their train breaks down and, instead of waiting for somebody to fix the tracks, Cesira and her daughter go the journey by foot, holding their suitcases on top of their heads, ignoring the comments made by the men on the train. Her primary goal in the film is not romantic in nature; she wants to remain safe from the war and to raise her daughter well. When, at the end of the film, male soldiers rape them, the audience feels it strongly because they know that Cesira does not usually put up with men. Because of this, they feel it as a tragedy.

However, independence is not Cesira’s only character trait. She is also kind, compassionate, and good humored, and does begin a romance with one of the male leads without seeming to oppose her beliefs. Her daughter, Rosetta, has an equally strong personality. Over the course of the film, she searches for her identity as she transitions from childhood to adulthood. The awkwardness of this change reveals itself in the scene where one of the male characters walks into the room while she is changing. Cesira laughs it off, saying that she is only a little girl, but Rosetta feels terribly embarrassed. Even though her mother thinks she is still young, she is old enough to feel this kind of shame. After the rape scene, Rosetta loses her childlike qualities. This change is not lost on the audience; they understand the impact of that scene in the film through character change and reactions.

The most important, and the most developed relationship in the film is Cesira’s relationship to Rosetta, and this relationship suffers the most as a result of their rape. Throughout the film, Cesira demonstrates her ability to be a loving and nurturing mother, as well as a good teacher and role model. Rosetta, in turn, shows unconditional love for her mother. Then, at the pivotal scene in the movie, even this strong bond takes a toll. The rest of the story is spent finding each other’s love and trust again, and in the very last scene, the mother and daughter sit together, feeling loved, and feeling safe again.

In Two Women, the filmmaker creates and develops the characters of Cesira and Rosetta, makes them three-dimensional, and shows the strength of their relationship, so that finally, when he breaks them down in the rape scene, the audience feels a strong emotional impact. By doing this, it is vividly telling us about the difficulties women face in the times of war, and the injustices they face in a world of men.

2021 Tarkovsky Prize Runner Up: William Nakamura

LA HAINE

by William Nakamura

The film, La Haine (1995), by Matthieu Kassovitz, was a symbolic representation of oppression in the eyes of three teenage boys. The movie follows three culturally diverse friends from the projects of Paris over 24 hours. They go on many adventures expressing their bliss and frustration, until their unfortunate demise. With intricate techniques used to develop ominous, exciting, and saddening scenes, my thoughts lingered as I became engrossed in the film. I especially grew fond of the way Hubert composed himself while overcoming adversity.

Police brutality is portrayed the same in the film as it is currently. The riots in the film are similar to those of the riots following the murder of George Floyd; the hospitalization and eventual death of Abdel was similar to the murder of James Scurlock. When the cops were interrogating Said and Hubert, they roared racist remarks, hurled spit, and beat them all the while they made a rookie observe. Rage and disgust boiled from within me, watching the boys get tortured I thought to myself, “If I were that rookie, what would I do?” Do I stand up for what I know is right or do I live in fear of my superior? Though Said had encountered a nice cop in the film, I could not help but share the disgust Vinz had for the police of Paris; the people sworn to protect and uphold the law, only to turn around and enjoy the classist divide.

There is nothing more inspiring than to see, hear, and share someone's passion of increasing success. At the end of the film Vinz says, “It's about a society on its way down. And as it falls, it keeps telling itself: ‘So far so good... So far so good... So far so good.’ It's not how you fall that matters. It's how you land.” For days I pondered the meaning behind this quote to which I realized that no matter what happens, the poor suffer. In the film, Hubert, a black teen, is the only person with a clear determination to graduate out of an impoverished life. He had started his own boxing gym as he was determined to get out of the slum of Paris: “...I want out of the projects mama,” showing he felt there was more to life than poverty and oppression. His words were touching, the idea is homogeneous to many students’ aspirations at Lowell. The hustle-and- bustle is a lifestyle my peers and I have become accustomed to; the drive to become better than each other and more successful than our past. After his dialogue, the film panned to a billboard with the words ‘The World Is Yours’ signifying Hubert’s ambition to break free from classism, racism, and privation.

One of the main themes in the film is how the boys deal with racism and inequality. During an altercation between Vinz and Hubert, Vinz questioned, “If you know what's right and wrong? Why do you side with the assholes?” Hubert responded, “Who's the asshole? If you stayed in school, you'd know that hate breeds hate.” Hubert’s words encourage a high road approach to beating the system within the system. In society, to earn respect you must become a successful and wealthy person. Hubert’s view of racism is seen as an opportunity to improve the world. When Said said ‘thank you’ to the cop when asking for directions, Vinz clowned him. However, Said understood that they live in a classist society; he correlated the nice part of town to fair police and the poor part with mean cops. Said and Hubert’s reactions to inequality is akin to Dr. Martin Luther King Jr.’s ideologies. Dr. King believed in peaceful protests to gain inches in the political world and preached patience and hard work to gain equal rights, much like Said and Hubert.

In a warm light, the film reminded me of the nights my friends and I would go on bike rides. Their loyalty to each other is similar to my own, giving each other hard times along with happy times-- no one could ask for more. Said, Vinz, and Hubert crashed an art exhibition to pass time and have fun; much like my friends and I flew down hills at 40 miles per hour hollering with joy. Their mischievous activities lead to thrilling police chases which placed a smile on my face; they were having fun together. During the interaction with Snoopy, the boys are offered a line of coke and they repeatedly decline. When Snoopy’s jerk-like behavior enrages Vinz, the other two boys hold Vinz back making sure that he does not get into more trouble. As the boys were running from the cops for loitering in the abandoned mall, memories of running around the city filled my head. Their disregard of infraction combined with their ultimate momentary happiness create images of bliss in the eyes of the viewer.

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The movie La Haine is a touching film that portrays a view of poverty nearly identical to the cruel reality today, with highlights of joy and lowlights of oppression. The film follows three boys from the rough parts of Paris as they go about their day performing acts of delinquency and overcoming unfair humanity. I strongly recommend this film because it touches on racial and classist inequality through a young person’s perspective.

2021 Tarkovsky Prize 1st Place: Cheryl Chen

KLOPKA: Existing in the Gray

by Cheryl Chen

Srdan Golubovic’s Klopka explores the great lengths a person is willing to go to save their loved one. Unable to afford a life-saving surgery for his son, the protagonist, Mladen, is faced with an impossible dilemma: take another man’s life for money or watch his son die. When he chooses the former, he plunges into a trench of overwhelming guilt that ultimately destroys his life. Weaving elements of irony, psychological turmoil, and symbolism, Klopka guides its audience on an emotional journey where insights about morality, wealth, and human nature are revealed.

While watching the film, a recurrent question surfaced in my mind: what would I do if I were in the main character’s shoes? On one hand, would I have courage to abandon my moral values and kill another person who also had a family? On the other hand, would I be able to live with the guilt of allowing my child to die when there was an alternative option? The complexity of this constructed dilemma results in no definite right answer. They are both terrible choices. However, depending on an individual’s values, one choice may be slightly more favorable than the other. Some, who have experienced parenthood, may argue that the sacrifices and consequences from committing murder outweigh the pain of losing their child. Others may feel that murder is unjustified in any circumstance. Although I have come to the conclusion that I simply do not possess the conscience required to assassinate someone, I acknowledge the justifications for both sides and sympathize with Mladen. All in all, Klopka compelled me to assess my own moral values through the perspective of the protagonist.

This film also influenced me to reflect upon the divisions of wealth in society. People of low socioeconomic status are inherently disadvantaged. In the film, Mladen’s bleak situation is contrasted with backdrops of gaudy homes and luxurious items—most notable being an empty picture frame worth the same amount of money as the surgery. The comparison between the picture frame and his son’s life emphasizes how every life is not equal. Although we are all of the same species, social constructs like wealth play a significant role in determining one’s value and limitations in society. The tragedy that unraveled within the film could have been averted if a child’s survival was not tied to a hefty price tag. However, while Klopka comments on the importance of affluence in our money-oriented society, it also displays the dangers of attaching one’s worth solely on material wealth. The man who hired Mladen and falsely promised him money embodies this idea. These were actions of a desperate man who clearly wanted to cling onto his lavish home and status, despite owing an enormous amount of debt to a menacing mobster. Examining the influence of wealth, Klopka strikes a balance in exhibiting the power of money in our unequal society and the dangerous pursuit of it.

Furthermore, I particularly enjoyed how Klopka portrayed the duplicity of human nature. On multiple occasions, people doubted that Mladen could ever be involved in a crime as heinous as murder. For instance, upon hearing Mladen’s confession, the policeman dismissed his statements and believed he was mentally insane. Depicting the principal character as “the common man”, the film demonstrates that individuals who are fundamentally good can still be fallible. In other words, human beings can be just as flawed and immoral as the situations that are imposed on them. Coupled with the dreary coloring of the film, Klopka succeeds in illustrating the moral grayness in human nature. In addition, duplicity extends to the supporting characters as well, giving them multidimensionality. Mladen’s mysterious employer is actually a fearful, demoralized debtor while the dangerous mobster is also portrayed as a loving family man. This drives home the message that appearances are sometimes deceiving. Moreover, appearances control the assumptions that society makes, but it cannot fully captivate the complexities of human nature. Klopka’s unpredictable, yet grounded, story and character development subverted my expectations in every aspect.

As I stand on the verge of adulthood, I can imagine myself in the protagonist’s position. Gripping the steering wheel of the red Renault 4, I stare ahead to the diverging roads at the gloomy intersection. The street light flickers green, but I do not accelerate forward. Instead, I remain still on the driver’s seat, contemplating which road I should venture. Regardless of the avenue I choose, I can only hope that I do not lose my sense of direction.

2021 Tarkovsky Prize 2nd Place: Jessica Schott-Rosenfield

King Vidor’s THE CROWD

by Jessica Schott-Rosenfield

The Crowd is a 1928 silent drama directed by King Vidor, and regarded as one of the most influential films of its time. The Crowd chronicles the life of a man named John Sims, who loses his father at a young age. Sims sets out for New York City to become the man his father wanted him to be, but quickly learns that it is harder to make something of oneself than he had imagined. The viewer follows John through marriage, the birth of his children, and the hardships of daily life in a monotonous office job. Vidor utilizes foreshadowing, camera movement, and character development to illustrate John’s descent into the depressing reality of being only one among many.

The Crowd spends little time creating a false sense of security before passing on to scenes which foreshadow approaching disaster. One of the first scenes depicting John as a grown man is of him and his future wife, Mary, on their first date, riding a city bus. They notice a man dressed as a clown on the sidewalk, juggling to draw attention to the advertising board he wears around his neck. Both John and Mary ridicule him, saying, “look at the poor sop. I bet his father told him he’d be president one day.” By this point the viewer has witnessed John’s father tell him the same thing, and is clued in to the subtext in this dialogue. This scene foreshadows the conclusion of the film, which sees John take the very same job he once laughed at. Another instance in which anxiety is induced is shot on a cliffside by Niagara Falls. John and Mary are on their honeymoon, and have laid out a blanket on the slope. From the viewpoint of the audience, the slope looks incredibly steep and unsafe. While the couple shares a loving moment, the audience is preoccupied by how dangerous their position is. This manifests unease, and a nagging feeling that this relationship will soon be put to the test. In these instances of foreshadowing, Vidor makes clear to the viewer that John is destined for ruin.

Camera movement in this film is particularly notable because of the shots which zoom out from a frame with one person to a scene of dozens. These shots serve to highlight how slim John’s chances of making it big are, especially in a city with millions of citizens all trying to achieve the same thing. When he first lands his job as an accountant, the repetitive and dull nature of the workplace is emphasized with shots of hundreds of men all sitting at identical desks. At first, the viewer is only seeing the protagonist, and focuses solely on him, but when the camera zooms out, the viewer loses Sims in a sea of people who all look the same. When the lunch bell rings, every worker rushes across the room as one, their movements dictated by a clock and a herd mentality.

John’s character progresses further into deep denial throughout the film, as he constantly asserts that when his “ship comes in,” he will have a better life. The defining moment of his development comes after his youngest child has been hit by a truck. The child lies in bed, surrounded by her family, and John signals that everyone should stay quiet to give her peace. Outside, fire engines clang and a crowd rushes toward the scene of an accident. John opens the window to tell the crowd to be quiet, and is in such a state of disarray that he does not even close the window against the noise before going outside to attempt to silence them with a mere finger to his lips. This mindlessly illogical act shows how far John has fallen into depression, and how unprepared he was for the possibility of failure. Furthermore, the image of him standing in the midst of hundreds of people, powerless, illuminates the grand theme of inadequacy and hopelessness.

The final scene of the film sees a lift in John’s spirits, as he has gotten a job and rekindled a good relationship with his wife and son. The family sits in a packed movie theater, laughing, and the same camera zooms which are used early on in the film return. This time, the shot begins not as John alone, but with his loved ones, and zooms out to show the crowded audience which surrounds them, all overcome with laughter too. The parallelism displayed with the repetition of this shot conveys a bittersweet feeling. John is now happier than he once was, has found a kind of peace, but is still lost in the same mass of people. Perhaps the love of a family will keep him content, yet the final loss of the protagonist among an unidentifiable throng still evokes an air of melancholy.

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The Crowd is the story of millions of people who lived the same way John Sims did, always waiting for the American dream to lift them up as they saw it happen in the media. Through foreshadowing, camera movement and character development, Vidor conveys the fear and shame felt by so many in the early 20th century, when they realized that not everyone would be the next great success story.

2021 Tarkovsky Prize 3rd Place: Katherine Song

LA STRADA: Unfortunately, It Didn’t Make Me Cry

by Katherine Song

There exists a saying in Italian: "Chi causa del suo mal, pianga se stesso", directly translated as "he who has caused his own pain cries to himself'1. In the movie La Strada, often credited to its director Federico Fellini, protagonist Gelsomina is sold off to a traveling strongman, Zampano, whose brutish and violent behavior contrasts with Gelsomina's kind and innocent personality. They travel along the Italian countryside, putting on shows, until they come across II Matto, a talented tightrope walker, whose provocative actions eventually lead to his death at the hands of Zampano. Gelsomina, tom up by II Matto's death, becomes withdrawn and Zampano eventually leaves her behind by the shoreline, but when he comes back to see her years later, he is greeted by the knowledge of her death, ending the movie's final scene as he cries by the sea. Indeed, he who has caused his own pain—Zampano, by killing II Matto and causing Gelsomina's grief, only for her to die from it—only has himself to cry to, having lost the one person willing to stay by his side. To a modern audience, well familiar with atrocities and tragedy on a daily basis, La Strada does not evoke the same sense of grief as it would to its audience during its release. However, I found the development and the end the three main characters come to ultimately tragic, giving La Strada its bittersweet emotions transcending time.

II Matto, The Fool, is the first to die, whose end is tragic because of its abruptness. When he finally stands, having had his head bashed by Zampano (his death banishing from the world the talent Zampano sorely lacks) he comments on how his watch is broken, before stumbling away and collapsing. He gets no final dramatic last words, no words of wisdom to pass on—it seems as if he himself does not realize his impending death. Furthermore, his death is meaningless: even Zampano himself calls it an accident, which does not absolve him of any guilt nor responsibility for snuffing out a life, but an accident nonetheless. If enough effort is put in, anyone could blame The Fool's death on himself; if he hadn't provoked Zampano so, he may have never been caught up in his temper. But that would be a hypothetical and justifying murder, which is impossible considering II Matto's actions never surpassed simple pranks. No one gains anything from his death, and considering how he may have been the most likeable character thus far, it really does give one the impression that his death could've and should've been avoided—instead of burning to ashes. And more on how likeable II Matto was; when introduced, he's a direct parallel to Zampano. II Matto is witty, talented at what he does in the circus, and has a friendly relationship with his assistant. On the contrary, Zampano is brutish, quite stupid, and treats Gelsomina as a wife he's all too eager to cheat on and beat on. Because of Zampano's lackluster performances and appalling behavior thus far, II Matto appears to shine the moment he enters the stage. II Matto is also quick to encourage Gelsomina to learn the trumpet Zampano prohibited her from learning, and cheers her up by imparting upon her that, "I don't know for what that stone is good, but it has got its function. Or everything would be meaningless. Even the stars." He tells Gelsomina that she is needed, that she has a purpose, and that is far more gentle and encouraging than Zampano has ever been, forcing one to root for II Matto. And then he dies at the very hand of the person anyone would be cheering for Gelsomina to run away from. If it is any consolation, II Matto appears to be the only character unshackled by circumstance, who remains in control of his life even as Zampano has it in his hands. "Dal riso molto conosci stolto." A fool is ever laughing.

Gelsomina dies not long after II Matto does, whose final, broken down moments remain heartbreaking. It's hard seeing someone like her, who has eventually come out of every conflict smiling and optimistic, finally break down and lose what made her so likeable and persevering even in the face of adversity. Throughout the film, we're introduced to how she is able to move on from every issue in her life with a strength amplified by her optimistic and kind but naive nature. When she's sold off by her own family for ten thousand livres, she eventually moves on from them while waving and putting on a smile, before seeming to forget about it. When Zampano hits and mistreats her, she always eventually comes back, even as her audience pleads for her not to. Her breaking point, however, is when Zampano kills the one person who encourages her, II Matto. This is prevalent especially because prior to her being sold off, she shows no such grief for her sister Rosa's death. To have suffered such abuse throughout a lifetime, and yet the death of the one person who left a kind imprint on her leads to her own passing—how tragic a heroine. It's interesting to note how during his death, she doesn't quite acknowledge the words verbally. She says, "He feels bad." Not "he's dead." Not "you have killed him." By using such limited vocabulary with none of the bluntness, Gelsomina comes across as childishly naive, unable to express the truth she knows: that he's dead and never coming back. As she breaks down, she repeats, "II Matto, he feels bad." As the audience, we aren't even privy to her final moments; we see Zampano leave her behind as she sleeps, with only a blanket and a trumpet for company, and come back to news of her death years later. We aren't given the opportunity to process the loss of our protagonist. But then again, neither is Zampano, which brings us to our final character.

Zampano, unlike the others, survives but creates his own devastating ending—he isn't given the chance to develop, and only seems to understand his own cruelty after it's far too late. He resembles a child, a huge one with only the ability to destroy and not create, leaving behind him a trail of regret. He has no talents but brute strength, repeating his same show while stuck in a loop of inferiority. He prohibits Gelsomina from learning the trumpet to hold her back, and to every person he comes across he takes credit from Gelsomina by proclaiming that he "taught her everything." Zampano is, in my opinion, unredeemable with no qualities that can explain why Gelsomina chose to stay with him. He is unintelligent, far from creative, and will leave to sleep with other women right in front of Gelsomina, neglecting her completely. However, he calls her his wife despite having no intention of truly getting married and when she runs away, chases her down and beats her. He is selfish, choosing to steal from the nuns after being shown kindness, and at the very end when the bartender tries to help him from drinking himself into a stupor, he responds violently and angrily. He is the very image of a villain, and just as we start to see him take care of Gelsomina that implies he thinks of her as more than a plaything, he reverts right back as soon as she starts to show signs of improvement. And when he sees she will not, he abandons her. This cowardice, his inability to continue staying with Gelsomina as she did for him, reveals his true nature. At the end of the movie, we see he hasn't changed at all. But when he breaks down and cries after Gelsomina's death is revealed, we start to see the slightest bit of humanity in him, gained far too late. How many Zampanos are there in the world, hurting others until they come to realization? How many never learn their faults? This is something I don't think I want to know.

In some way, each character leads to the downfall of another. II Matto is directly killed by Zampano due to his aggravation of the latter. Gelsomina dies from the shock and grief of II Matto's death—and while it can be arguable considering Zampano manipulated and mistreated Gelsomina far before II Matto's death, it is his death that becomes the catalyst for her breaking down. And Gelsomina's death gives Zampano his long overdue grief at the end of the movie by the sea, with no one to comfort him or respond to him. It's practically impossible to feel sympathy for him, with his own actions having led to these consequences, but he remains a tragic figure nonetheless. None of three main characters get a happy ending, which is sadly reflective of reality. La strada, translated as "the road", is the path these three characters take, intertwining for one brief moment before separating and terminating.

2021 Tarkovsky Prize Runner Up: Isabella Wong

LA STRADA: The Tragedy of Human Nature

by Isabella Wong

I didn’t have high expectations when I entered the Kast party to watch La Strada. The trailer for Federico Fellini’s 1954 Italian drama film didn’t strike me as very promising, but I decided to watch it with an open mind. La Strada follows the naive and peppy protagonist Gelsomina, who was sold by her family to a street performer, Zampano. The pair go on to perform circus acts all over Italy before formally joining a circus, where they meet the tightrope walker, Il Matto. Unfortunately, each of these three characters meet a tragic end, with Il Matto dying at the hands of Zampano, and Gelsomina following soon after, leaving Zampano to wallow in his misery alone. Although the trailer depicts La Strada in a positive and even cheerful light, the film had more than its fair share of gloomy scenes. Nonetheless, Fellini’s La Strada illustrates human nature in its raw form and shows how human nature led to the tragedies of Zampano, Gelsomina, and Il Matto.

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Zampano’s character is the epitome of brutality and pride. He is narcissistic, egotistical, and motivated completely by self-interest. Throughout the film, even though I expected that Zampano would treat Gelsomina roughly, I never expected that he would actually abuse her and was continuously taken aback each time he did so. Unlike Gelsomina, who is naturally talented at many things, Zampano’s only trick is one that he performs over and over again, like a one trick pony. Thus, his strong sense of pride and need for validation causes him to prevent Gelsomina from learning things from people who aren’t him in order to validate his fragile masculinity. Zampano shows no remorse for his actions and will gladly take advantage of people’s kindness in order to benefit himself, as he attempted to steal from the nuns who offered him shelter. In the end, it was Zampano’s pridefulness that led to his downfall. Zampano’s character realistically depicted some common ways people today cope with their problems: alchohol and sex. Like many people, Zampano recognized his faults, yet was unable to mature and let go of his anger as he spiraled down a path of self-destruction. This sparked a chain of reactions where his accidental murder of Il Matto caused Gelsomina’s emotional breakdown and eventual death. To my dismay, Zampano only showed signs of character development at the very end of the movie, when he realizes that he was the cause of Gelsomina’s death. Zampano’s tragedy was that he realized his mistakes too late and was unable to reflect on them and treat Gelsomina right while she was still alive.

In contrast to Zampano’s rough characterization, Gelsomina’s peppy yet naive personality causes her eventual downfall. Gelsomina’s optimistic outlook on life causes her to stay by Zampano’s side, in spite of the abuse she endures from him. Gelsomina falls in love with Zampano and can’t help but be tied down to him because of her devotion. Over the course of the film, Gelsomina is presented countless opportunities to leave and run away from Zampano, and even succeeded in one attempt before Zampano found her and beat her. Overall, it was Gelsomina’s mentality of being tied down to her abuser that reminds me of that of a victim who stays in an abusive relationship solely because they love their abuser. As a result, Gelsomina became submissive to Zampano and mostly followed his orders without question, unless it went against her morals. That is, until Zampano kills Il Matto, albeit accidentally. Il Matto was Gelsomina’s largest source of emotional support and encouragement when she struggled with fighting for Zampano’s affection. Thus, his death served as the catalyst for both her physical and mental breakdown, leading to her eventual death at the end of the film. In various scenes, Gelsomina can be seen repeating, “Il Matto, he feels bad,” over and over again, as if it was the only thing she could say. Following Il Matto’s death, besides being shaken, Gelsomina feared Zampano in a way that was different from her fear every time he beat her. However, in one scene, Gelsomina’s attitude completely changed from her dreary, worn-out self back to her peppy, optimistic self. To me, this showed that Gelsomina finally came to terms with the fact that the man she loved killed the only friend who encouraged and cheered for her through tough times. However, it’s this change that also made me pity her because it signified how Gelsomina coped with the death of her friend by ultimately giving up on life. Unable to move on from Il Matto’s death and her feelings for Zampano, the viewer finds out at the very end of the movie that Gelsomina lived out the rest of her days with a welcoming family, before succumbing to death. Compared to Zampano, who couldn’t help but lead a self-destructive lifestyle, Gelsomina was someone who couldn’t help but follow her heart, even though it ended up hurting her.

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Unlike Gelsomina and Zampano, Il Matto is a free spirited and reckless character, who is by far my favorite character from La Strada. He and Zampano frequently butt heads throughout the film and is often the cause and provocation of their fights. Il Matto, free spirited as he is, is a character that I thoroughly enjoyed watching through his interactions with Gelsomina. Il Matto’s character is one that is easily likeable because of his playful and reckless behavior. One of my favorite scenes from this movie is Il Matto’s gentle encouragement to Gelsomina where he tells her, “I don't know for what that stone is good, but it has got its function. Or everything would be meaningless. Even the stars.” It was this that gave Gelsomina strength in the face of adversity and allowed her to continue striving for Zampano’s affection. Unfortunately, it’s Il Matto’s free spirited, does-whatever-he-wants nature that ultimately leads him to take Zampano’s temper too lightly, and provoke him too far. Il Matto’s death was one that I personally believe is a waste because both the viewer, and Il Matto himself never expected Zampano to go that far. Il Matto’s life was tragically, albeit wastefully, cut short. However, what sets him apart from Zampano, who was bound to his problems, and Gelsomina, who was bound to Zampano, was that Il Matto was only bound to himself.

In the end, Fellini captures human nature as we feel and experience it, something that is innate and often controls us until the very end. Now as I reflect on La Strada through this reaction essay, I’m able to appreciate Fellini’s portrayal of a small moment in time where the loves and dreams of the main characters were never realized. A famous Italian proverb says, “Il tempo passa e non ritorna,” or time passes and does not return. Just as how the time Zampano spent with Gelsomina will never return, Zampano filled up the rest of his days with regret over being unable to cherish her properly. La Strada, emotionally exhausting as it is, teaches us to appreciate those in our life while they’re still here. For now, I think I’ll start with reminding my friends and family with how much I appreciate them.

2021 Tarkovsky Prize Runner Up: Erica Paschke

Poverty’s Cyclical Melancholy in KILLER OF SHEEP

by Erica Paschke

Charles Burnett’s Killer of Sheep (created in 1977 but released in 2007 is a narrative depicting the struggle of the working class through seemingly modest scenes of everyday life. During the time that Burnett was working on this film, many other students at UCLA, Burnett’s university, were simultaneously creating films about the working class. However, the majority of Burnett’s peers were out of touch with the struggles the working class faced. Their films were a romanticized version of the blue-collar life he knew. This inspired Burnett to use his personal experiences and knowledge of the Watts district of Los Angeles to show a realistic depiction of what was going on just miles away from the wealthy community of UCLA. His film is shot through the lens of the protagonist, a simple and hard-working man named Stan. It portrays the lack of respite for a worker who spends 8 hours a day killing, washing, and packaging sheep.

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Stan’s personal life seems to never escape the monotony of the slaughterhouse. Every dynamic he has is influenced by the fact that he has to go back to the factory. Stan exchanges few words in this film, often he is seen sitting in silence- disconnected from the community around him. He and his wife’s relationship has disappeared, he no longer properly connects with his friends, and the only thing stopping him from killing himself is his young daughter who is the only source of his few smiles. Despite the apathy he feels for his life, Stan holds on to his ambition of happiness, which is seen through him still attempting to do ‘fun’ things such as the day trip to the country. However, his attempts inevitably fail and lead him deeper and deeper into the pit of melancholy. Stan seems to only find beauty in simple moments of daily life- whether it be embracing of his daughter or the warmth of a coffee cup. The film does not sugarcoat his situation or show a remarkable change in his disposition, it is simply a representation of the blue-collar life.

Burnett uses sheep in the film to represent the cyclical nature of life. No matter how many sheep Stan kills, there is always another one to slaughter, just as there is always another tragedy to overcome. This process in turn brings recurring pain which in some cases becomes too much for the workers to handle. Stan’s poverty cuts him off from the opportunities and freedom a higher wealth bracket would afford. To him, life goes nowhere, just as the movie goes nowhere. His attempts to move his life represent the larger struggle of working-class individuals in their constant need to overcome. An example of this is shown in the film when Stan becomes briefly motivated and attempts to buy a new motor for his car. This scene is one of the longest in the film: representing the interminable path to happiness many find themselves in. When he finally obtains the motor, it is placed in the back of their truck and as soon as they start to drive it falls out onto the pavement. The motor breaks and Stan says nothing as he is hit with the realization that the pain in his life will always outweigh the joy.

Even though the film was shot in 1977, Burnett chose not to film in color. The use of seemingly junky black and white pictures gives the impression that Stan and those around him are stuck in a monotonous past. Color also brings ardor and vibrancy so the film’s lack of it gives the audience a dulling sense of torpidity. This lethargy matches the lack of action within the film. It reaffirms that these are their lives and that they will never change.

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Killer of Sheep is not a fast-paced movie brimming with action. Burnett created a simple plot without a glorified happy ending to illustrate his point. The point of the film is to accurately portray the struggles faced by individuals below the poverty line. Stan’s character shows how a lack of choice in life often leads to an inability to find meaning. His limited opportunities are cyclical in nature and lead to a decline in psyche along with a sense of being trapped. Killer of Sheep manages to tell many people’s stories through the lens of one man. Burnett uses Stan’s difficulties to embody those of a disheartened and impoverished working class.

2021 Tarkovsky Prize Runner Up: Marvin Chen

Separated By Thousands of Miles in THE FAREWELL

by Marvin Chen

Lulu Wang’s The Farewell is a poignant depiction of a universal human experience –– the loss of a loved one. However, as a first-generation Chinese American, I recognize the unique take Wang was trying to convey from the start: the family dynamics and seemingly having a foot in two worlds. The film explores the story of Billi, a Chinese American writer from New York, and her Nai Nai (paternal grandmother) who is diagnosed with terminal lung cancer. The family chooses to conceal the diagnosis from Nai Nai and calls for a farewell masked as a wedding, a ruse that Billi fundamentally disagrees with and struggles to maintain. As the family turned actors reunite in Changchun, China, different attitudes toward death and dueling personalities set up the backdrop for a comedy that ultimately has somber undertones. “Based on an actual lie” (as marketed), The Farewell highlights the dichotomy between Western and Eastern culture; a separation within a cross-cultural family that stretches thousands of miles and spans cultures, generations and distance, all framed in the context of a riveting visual story that uses dialogue, symbolism and imagery to a masterful effect.

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Wang’s juxtaposition of Western and Eastern culture through family dialogues emphasizes the cultural barriers that exist within a cross-cultural family. The conversation at the family dinner was all too familiar, with the uncles and aunts and cousins you haven’t seen in ages seated at a round table, though the topic is centered more on academic performance for me personally. In Billi’s case, her family compares job opportunities between the United States and China. In a Chinese household, material wealth is an indicator of success, yet American values accentuate self accomplishments. A few testy exchanges prompt Billi to conclude the conversation by emphasizing how America is just different from China, not necessarily better. The dialogue used was authentic, spoken in fluent Mandarin and with cultural fluency. Even the subtitles, dare I say it, were proficient.

Billi’s usage of Mandarin and English added to the authenticity as Billi has a noticeable accent and needs her parents to translate certain phrases, a characterization that befits a Chinese American who has not had to use Mandarin in her daily life. Since the main character is Billi, her representation in the film through her dialogue is a living embodiment of the cultural barriers that exist between East and West. In the hospital scene, while dealing with her grandmother’s incessant matchmaking, Billi speaks in English to communicate with the doctor so Nai Nai does not understand the severity of her sickness. The doctor’s rationale that this may extend the longevity of someone diagnosed with a terminal illness because it keeps them in a positive mood baffles Billi, somebody who was raised in the West and thinks her grandmother deserves the truth.

In the hotel smoking scene, Billi, along with her father and uncle, discuss the ethics behind the decision to continue with “the good lie”. Both her father and uncle say in a determined tone that it is better for Nai Nai to live without worries, as she should leave the worries to the younger generations. Her uncle offers some clear insight: “You think one’s life belongs to oneself. But that’s the difference between the East and the West. In the East, a person's life is part of a whole. Family. Society ... We’re not telling Nai Nai because it’s our duty to carry this emotional burden for her.” The lines were delivered powerfully, leaving Billi speechless. The silence or lack of dialogue makes the message even more potent. This stark contrast between collectivism and individualism is perhaps the strongest cultural difference between the East and the West; the whole film is predicated on not letting Nai Nai confront her mortality alone. Through authentic and engaging dialogue, Wang crafts a highly recognizable story of somebody who exists within two cultures and the conflict accompanying it, something that I personally relate to.

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Symbolism is used in the film to establish connections between characters and their emotions that are given form in the physical realm. There is a dark-colored bird that appears at the beginning in New York and reappears at the very end in Changchun. The bird personifies the connection Billi has with her family in China, particularly Nai Nai. The strength of that bond is evident as the film starts with Billi speaking with Nai Nai, and it is fitting Billi grunts just like her grandmother taught her, causing the same type of birds to take off near Nai Nai’s home, an entire continent away. You get the sense that no matter what happens, Billi’s love for her grandmother remains strong and vice versa. Another symbolic scene is when Billi plays the piano in China. At first, the musical piece appears to embellish the atmosphere of the family gathering, showing Billi’s restraint and grasp over her emotions. However, from the facial expressions and the intensity of her finger smashing that soon follows, it instead shows how frustrated she is. The cacophony of her music is a symbol of the anger and guilt that plagues her for agreeing to lie; even after traveling great distances, she cannot tell Nai Nai the secret. The symbols in the film allow the audience to gauge each character’s mood and make it more relatable to viewers who may not be familiar with the culture, a technique that enhances the universal appeal of the story.

Wang’s use of strong imagery is what makes the film memorable and there are some notable uses that illustrate a generational gap for different purposes. When the family goes to pay respect to their grandfather, everyone contributes some effort in placing foods such as bread, cookies, and fruits. Through the cemetery setting and bright colors of the cinematography, the audience can immerse themselves into the scene and feel the liveliness, allowing viewers a window into a possibly unfamiliar culture. The generational divide is apparent when Billi’s father “offers” a cigarette to his father by burning it (The Chinese believed burning material goods allows them to send the object to the deceased), much to the chastity of his mother, Nai Nai. Funny gaffes like this exist through the film, and paired with the unique shots and decor, the film’s genre as a comedy is reflected well. A more serious example is when Billi and her mom were looking for Aiko’s earring and had a discussion over their family’s decision to move to America long ago. As Billi starts to get emotional and reminisce about her childhood in China, her mother sits on the couch and lectures her over dwelling on the past. Despite them being at a “happy” wedding, pink and white balloons draped in the background, it is a feeling of sadness and bitterness between mother and daughter as they prepare for the wedding and the final day of deceiving Nai Nai. The imagery thus serves as the ultimate tool to set the mood according to the plot, where even cemetery scenes can be light-hearted gaffes and balloons with a wedding create a gloomy atmosphere.

As a Chinese American with family members still residing in China, I empathize with many scenes in this film because of my similar experiences. Separated by thousands of miles is a physical barrier, a generational barrier, a cultural barrier. But it can be overcome. The film has the power to evoke strong feelings and reminds me that crying and sadness are just as contagious as laughter and happiness. The farewell scene calls to me the most. I was in the exact position as Billi, sitting in the back seat of the car headed to the airport and watching my grandparents wave goodbye as their figures gradually became smaller and smaller. The camerawork for this particular scene is remarkable, following the point of view through the eyes of Billi and letting the viewer see through her from the rear window. The score for the scene is “Come Healing”, a fitting song that expresses the love Billi has for Nai Nai. Wang does an incredible job showing the implications of this farewell: it may very well be the last time Billi sees Nai Nai. It is a sobering part of life that anyone could relate to and is a testament to the appeal of Wang’s story. But just like Billi, I would ultimately choose not to tell. I might play along with any lies, just to see my grandparents smiling. I take solace in the fact that farewell in Chinese means see you again.

2016 Tarkovsky Prize 1st Place: Lucas Neumeyer

THE CONFORMIST by Lucas Neumeyer, 17 
2016 Tarkovsky Prize 1st Place

There are two movies fighting for attention in The Conformist. These two stories diverge and intersect throughout the narrative creating a feeling of unbalance and confusion. One is a cold drama documenting a man’s insecurity and failures. The other can be described as a convoluted and tragic love story focusing on how uncomfortable a lonely man is around extroverted people and how lost he is confronting his own bottled up passion. This conflict occurs in the head of a man who has ideas of self-fulfillment and happiness, but has trouble achieving them when his ambition battles with his conscience. It frames a story of inner exploration and outer isolation during a period of political turmoil and reform. It is a story that can reignite the emotional core of anyone who has felt confused for even a small portion of their lives.

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It is not surprising that a story as binary as this one is set in two locations. On the one hand, we have Rome where the heart of fascism has the appearance of archaic buildings and stern stone columns. On the other hand, we have Paris: The intersection of art and culture. The Conformist is set during the build up and fallout of the second world war, both a time of civil unrest. It is of significance to note that the film was released in Italy in 1970, also a time of civil unrest. The Italian Socialist Party and the Christian Democrats were at odds with one another; strikes and acts of terrorism were rampant. Vulnerable people were scooped by these political agendas and student protests were at their height. Events such as those occurring in Italy at the time and May 1968 in France are to be kept in mind as Bertolucci tells the story of a meek man coerced into acts of violence on behalf of a central political party and his own personal conflict. The political ideas are really rather prescient: it ends with an assassination that serves to burn bridges and create ruin several years before Italian President Aldo Moro was murdered.

Looking beyond the politics and symbolism, The Conformist is simply a gorgeous film. It is remarkable how Bertolucci and his director of photography Vittorio Storaro rely on expressionistic, unrestrained, completely illogical imagery to express the emotions onscreen. The images range from a photo of Laurel and Hardy appearing when Marcello is embarrassed, to the background changing colors during a sex scene. This method of imagery highlights the theme of duality and brings it to the surface of the film. The film starts with Marcello lying in a hotel bed rubbing his brow with discontent. The neon sign outside supplies a malicious red across the room as the darkness ebbs and flows. This feeling of rocking back and forth is repeated a few times in the film. We see it when Marcello is pacing in front of a window in and out of darkness as radio entertainers behind slide in and out of frame, or during the fight in a restaurant kitchen where the overhead lamp swings, illuminating and darkening the room. This sense of pendulum is given significance when Bertolucci splits the frame apart. As Marcello leaves the hotel and waits for the car, the edge of the building takes up half of the screen, and when he is in the car the camera is placed in a manner that allows the windshield wiper to be laid right across his face. The imagery helps to emphasize Marcello is always confused and worried: he rocks back and forth between the opposing forces that struggle in his conscience.

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Marcello’s struggle to either conform to a higher power or lead an unfulfilling life is reminiscent of the classic premise of existentialism. The appeal of fascism and a higher order is a promise of prosperity and normality, but also a path of lack of responsibility. Existentialism is all about the freedom of choice allotted to humans by life, and how those who deny this freedom are living in “Bad Faith”. Marcello doesn’t have any qualms about living in Bad Faith, he is simply searching for normality and relief. We can assume his quest for ordinariness derives from his extraordinary childhood. Having a near sexual encounter with a pedophile and shooting him are not what he considers ordinary. Neither is having a morphine-addicted mother or father committed to an insane asylum for political murders. Marcello clearly has a strong reaction to a traumatic childhood experience and suppressing his true feelings. He married Giulia because he assumed she was complacent and normal, “A mound of petty ideas. Full of petty ambitions.”.  He even gets visibly embarrassed when his mother calls him “an angel”. 

Marcello’s attempt to distance himself from this type of absurdity is reminiscent of Sartre’s ideas: God gave us morals and purpose, without them there is no way to gage what is right, wrong, normal, or absurd without a reference point. The film points out this absurdity when it cuts away to humorous details such as the maid stealing a piece of spaghetti from the bowl with her mouth, or a boy practicing somersaults with a harness, his mother in a bed of puppies, or Guilia overenthusiastically cranking a mimeograph machine. As a result, Marcello who can’t stand this confusing, free-for-all world hides in the comfort of normality that Fascism appears to offer. For him, fascism is like the church, where he could follow rules and not have to worry, right? Not exactly.

What little we see of God in this film, we perceive as not very influential. Marcello only attends his confession because it is mandatory for the wedding, and finds himself quickly blessed when he reveals the party he belongs to even though he’s just confessed to murder. Bad Faith is not only reflected in Marcello’s relationship with the church, but also in Marcello’s attempt to avoid any regrettable decision. He can’t handle the task to murder his college mentor Quadri in cold blood, or continue to live his confusing unhappy life. This is exacerbated by the fact that Marcello falls in love with his mentor’s wife Anna. He experiences this dilemma like another existentialist theme, “I see it all perfectly; there are two possible situations — one can either do this or that. My honest opinion and my friendly advice is this: do it or do not do it — you will regret both.” Marcello’s dilemma is like that of many people: always regretting what could’ve happened. He tries to achieve a middle path by indirectly setting up the ambush outside Quadri’s country house, but trying to prevent his wife from joining him. This inability to commit only leaves him with the consequences of both actions: an unhappy life with a guilty conscience.

Bertolucci provides a view into what happens when one’s life is devoid of agency: Isolation. A major theme in The Conformist is Marcello being singled out and isolated. It comes across in several details, such as his sitting in the back of the car as Manganiello drives, or sitting at the head of the dinner table while the two women in his life chat with each other. He can portray the feeling of loneliness that detaches him from other people, even while they’re in the room. One of the most memorable scenes is during a dancehall sequence when all the dancers form a gigantic circle around Marcello and smother him with their zealousness. This is also made clear in the images of Marcello behind glass; there is a tangible divide between him and the rest of the world.  He can see the other side of the glass in the recording station, and all the extravagant and happy singers, but he is isolated. This image of Marcello behind glass is repeated for the coldest scene in the film: When her husband is murdered, Anna is chased by men and begs Marcello frantically to let her in the car, but he just stares back behind cool glass as she pounds on the window and runs off. This distance has tragic repercussions, as the fascists prove to be the wrong horse to back in the mid 40s.

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Marcello begins to isolate himself from everyone he knows: he has a distant and emotionless marriage with Giulia, accuses his blind friend Italo for his own crimes of fascism and murder. The final frame consists of a close up of him sitting at a bench from behind, with metallic bars between him and the camera. His actions have finally caught up with him, and all he can do is ponder. At least until he looks into the camera, at us, with sad eyes. It is here where the man he becomes is fully formed: a prisoner trapped by his guilt and our screen.

2020 Tarkovsky Prize Runner Up: Lilo Bergensten Oliv

Isolation and Unfamiliarity in Apocalypse Now

by Lilo Bergensten Oliv (Lowell)

I watched Apocalypse Now for the first time, ten days into a citywide shelter-in-place order and about a month into what Twitter was calling the end of the world. I hadn’t spoken to anyone outside my family in almost two weeks, my sleep schedule was abandoned entirely, and my list of activities to occupy myself with was becoming so short that I decided to get a start on an English assignment. So it was about ten at night when I started watching, and almost one by the time I reached the last minutes of the film. After nearly three hours of machine gun fire, helicopter blades, “Ride of The Valkyries”, and the Rolling Stones, the closing shot was quiet and placid – just a figure on a boat on a river, the quiet murmur of an FM radio and the lapping of waves.

Francis Ford Coppola’s Vietnam war epic is a gut punch, a smoke grenade, a spray of swamp water straight to the face. It is overflowing with color and sound and emotion and vitriol, packed with nuances and messages. But the interpretation that lends itself most easily to the viewer is the one that feels most relevant in the moment, and so the concepts that struck me the most, sitting in the living room alone, watching the closing screen fade to scrolling credits with bleary eyes, were isolation and unfamiliarity. In Apocalypse Now, protagonist Captain Jack Willard is pushed to his physical and mental limits, forced by the carnage and complexity of his mission to meet moral crisis after moral crisis and explore the question that I myself am now asking: what does the human mind do when shoved into the unknown, when left to contemplate its surroundings, its own choices? What does it reach for to calm itself? Unfortunately for Willard, the answers are difficult to find, but the film nevertheless explores them through the actions of its characters and its use of cinematography.

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A moment at the beginning of the film places Willard on a beach with a Colonel who is meant to show him to the boat he will be using on his assignment. The Colonel is electric and unflappable and capable of shouting out orders with a cigarette in his mouth, a thoroughly Californian military man with a passion for surfing. As rockets and grenades rain down on the shore, the Colonel tells the soldiers around him to try the waves, which he insists are excellent. When met by reluctance, he yells “If I say it’s safe to surf this beach, Captain, it’s safe to surf this beach!” and so he and three of his soldiers crawl out of trenches in the mud to surf on waters being bombarded with explosives and crashing helicopters. The visual juxtaposition of the extremely hazardous circumstances with aquatic recreation feels bizarre, which is, of course, the intended effect. The screen is bright with gleaming water, white sand, blue skies, and fiery blasts. War is still Hell here, but the Colonel is determined to make the most of it, to bring something with him from home to comfort him and his men.

Once they have acquired a boat, Willard and his team venture down the river towards the disgraced Colonel Kurtz’s hideout in Cambodia. Just about every other scene in this section of the film opens with a pan through fog, smoke, or fire obscuring the boat. They are alone in the wilderness, silhouettes under a hazy, surreal facade punctuated with explosions. Willard fixates on the dossier he has been given on Kurtz, dissecting his past and interrogating his motives. Meanwhile, his own moral direction begins to swing astray. He executes civilians, leads the other soldiers into dangerous situations, and begins to question the purpose of his assignment. As the mission devolves and his companions are killed, more frames feature only Willard, in close-ups of his face gazing into the aether and shrouded by mist or night. He is becoming enveloped by the strangeness of the world he has entered. Unable to trust his surroundings or himself, the only thing he can truly focus on is Colonel Kurtz.

When he is finally introduced, Kurtz is shown only partially obscured by darkness; a quiet voice in the shadow and light catching on the suggestion of a face. Although this is mainly the result of Marlon Brando’s refusal to be filmed from the waist down due to his weight gain, it draws a parallel between Kurtz and Willard as they become more similar to each other in one major aspect: their disillusionment. They meet at the very end of the film, when Willard has grown so conflicted that he cannot decide whether he truly should carry out his mission. Thus, they are now both in the dark, isolated from their families, their values, and the army they used to be so loyal to. Kurtz is described by Willard as a man who is torn up and destroyed, so captivated by the terrors he has witnessed and the violence he has committed that he is consumed by them. He monologues feverishly to Willard about “the horror” that he refuses to let himself forget. Kurtz refuses to give up command, refuses to leave his post. He is obsessed with the fear he faces.

When entering the unknown and the unfamiliar, whether in war or pandemic, whether on foreign, battle-torn seas or locked up at home, we find something to cling onto; be it cigarettes, rock and roll, surfing, morality, or fear. Apocalypse Now will certainly leave an impression on me, especially considering I’ll have a lot of time alone with my thoughts to dwell on it in these coming weeks. In the meantime, I’ll try to avoid starting a cult in the Cambodian jungle. I think I’ll stick to playing Tetris.

2020 Tarkovsky Prize Runner Up: Alex Clare

Apocalypse Now - The Horror of War

By Alex Clare

“The horror, the horror.” These were the final words of Colonel Walter Kurtz in Francis Ford Coppola’s 1979 war film, Apocalypse Now. Unlike most American war films, which glorify the heroism and grand spectacle of war, Apocalypse Now illustrates an honest depiction of all aspects of the Vietnam War, horror included.

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Right from the beginning of the film, Coppola introduces the horror of war in the form of post-traumatic stress disorder. Our protagonist, Captain Willard, is returning to war after having been sent back to America. Imagery and audio of choppers flying, forests being scorched, and the chaos of war are superimposed on Willard’s restless head. Immediately, we can see the effects war has on a man. Willard can’t integrate back into society, all he knows is war. He needs war. He needs to be given another mission, and his wishes are granted. His mission is to find and kill Colonel Walter Kurtz, who the military deems too crazy to be kept alive. The war has gotten to his head, and he’s become a bloodthirsty maniac. However, we come to find that every soldier in the war has become a killing machine.

In many American films, war is glorified by depicting heroic characters saving the day with loud, triumphic scores. Unlike the typical American war film, Apocalypse Now’s score is eerie and subtle. In Apocalypse Now, war is ironically glorified to criticize the morals of the American people. The characters are enthusiastic about committing terrible acts against innocent people. War is even sexualized in one scene in which Playboy models dance for the soldiers while holding guns. Any morsel of sympathy has been buried deep within the exoskeleton of masculinity that the soldiers exhibit. They call the Viet Cong by the name “Charlie.” This effectively dehumanizes the enemy by categorizing each individual under one homogenous entity. The soldiers don’t know who Charlie is, they just know he must die.

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Colonel Kilgore, the commander of an attack helicopter squadron, is the epitome of the emotionless killing machine. He agrees to invade a beach, killing numerous innocent civilians, because of the prospect that the beach may have good waves for surfing. Kilgore’s character has all of the stereotypical masculine values that were instilled into young men of this era. In perhaps the most famous scene in the film, the helicopter squadron annihilates a Vietnemese village as Wagner’s “Ride of the Valkyries” plays. In this brilliant use of music, the irony is that the song is about a group of flying women warriors. The soldiers are so engrossed in the war that they are ignorant to the fact that their anthem is about powerful women, the antithesis of their masculine personas. It is a horrifying notion that the men of this era could be turned into killing machines because their masculine values are exposed to a war.

While Captain Willard already had war experience, other characters entered the war without any exposure to such experiences. The most notable of these characters is Lance Johnson, a surfer. Lance comes from a background that is vastly different from what he’ll come to experience in Vietnam. He grows fond of a puppy that the crew finds after killing a group of Vietnamese civilians. This puppy is a symbol of innocence in a land that is becoming less and less innocent each day. While he holds onto the puppy for as long as he can, Lance eventually loses the puppy during firefight with the Viet Cong, an experience that traumatizes him and contributes to his loss of innocence. Throughout the film, Johnson’s entire appearance changes drastically. He goes from having a perfectly toned, unscathed figure to being completely inundated in Vietnam through his appearance. He paints his face in order to blend into his environment and he makes a sort of headdress out of an arrow that was shot at him, fully embracing the violence of war. It is a common motif in the film for characters’ appearances to reflect the effect the war is having on them. Willard himself completely camouflages himself as he finally completes his mission. In the moments in which Willard commits his most cruel acts, the soil of Vietnam covers his skin. He is fully consumed by the war.

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The horror of the war is incredibly harmful to almost every character in the film. However, one character stands as the lone exception to this generalization. Colonel Kurtz has learned to accept the horror of the war rather than be harmed by it. He has become acquainted with the horror, and as a result he thrives in this environment. While other characters may thrive in a war environment, they are still greatly harmed by the war, whether it's from PTSD or because they’ve lost their human qualities and have become war machines. Kurtz is not harmed by the war, but rather benefits from it, and that’s because he embraces its horror. When he is killed, it is intercut with the ceremonial slaughter of a bull. This powerful moment drives home the idea that Kurtz has embraced the culture of Vietnam. After Captain Willard kills Colonel Kurtz, images of war once again spiral in his head. This serves as a book end for the film. The difference is that this time, Willard understands the horror of war, and that is conveyed by Kurtz’ final words replaying in his head: “The horror, the horror.” Captain Kurtz, the embodiment of the horror of war is finally dead: the only semblance of a happy ending in the film. However, the horror of war still lives on.

2020 Tarkovsky Prize Runner Up: Tomi Osawa

Fair is Foul, and Foul is Fair: On Lady Macbeth Directed by William Oldroyd

by Tomi Osawa (Lowell High School)
 

The movie Lady Macbeth has little to do with Shakespeare. There are no puffed sleeves, swords, or words such as “art thou” and “wherefore.” Unlike Shakespeare's revered play, the movie is not set in Scotland but instead in 19th century rural England. There are no witches, kings, or civil wars. However, despite these differences, the film and play are similar in one critical sense: they are both, without a doubt, tragedies.

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Lady Macbeth tells the story of a woman, Katherine Lester, trapped in a loveless marriage to a spiteful and perverse man twice her age. She is told she must stay in their country house, where she is starved of companionship, entertainment, and, ultimately, happiness. When her husband leaves on a trip, Katherine relishes her newfound freedom and is eager to explore. She begins a passionate affair with one of the estate’s workingmen, which is initially a fairytale but quickly takes a much darker turn. It’s a movie about loneliness and lust, a dangerous combination that causes Katherine to commit increasingly extreme and immoral acts as the film progresses. Lady Macbeth effectively immerses the viewers into the slow-burning story of Katherine Lester through cinematography, dramatic character development, and music editing.

Lady Macbeth’s set design and cinematography masterfully sets a melancholy and bleak mood for the film. Through the use of clever and deliberate camera work, the viewers are able to get a glimpse at how truly oppressive and unwelcoming life on the estate is. The film is shot in primarily cool tones, therefore it seems as though the world of Katherine Lester is engulfed in a perpetual overcast. The manor that Katherine is trapped in is austere and riddled with dark corners and grey-white walls. This sparse and frigid aesthetic gives the viewer an idea of both the depression and oppression Katherine experiences. Another effective visual technique prevalent in Lady Macbeth is the use of long and lingering shots of life on the manor, free of dialogue. There are scenes where the camera simply stares at Katherine’s blank face while lying in bed or struggling to stay awake doing simple daily tasks. These scenes, although seemingly simple, are able to expose so much about Katherine’s character and the depression she experiences living a monotonous and joyless life. Lady Macbeth is not just a visually stunning film: its design evokes emotion, demands empathy, and pushes the audience to get lost in Katherine’s dark world and mind.

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One of the most interesting and thought-provoking aspects of Lady Macbeth is the ever-changing relationship the viewer has with Katherine as the film progresses. At the beginning of the film, it’s clear that Katherine is a character deserving of anyone’s sympathy. She was sold like a commodity into a marriage to a man that is distant, cruel, and sexually perverse. Her life seems to consist primarily of red wine, stiff dresses, and staring out windows. Therefore, it’s impossible not to root for her as she explores her newfound freedom and finally smiles in a seemingly unsmiling world. However, as the film progresses, Katherine steadily morphs from the victim to the villain, from prey to predator. It becomes clear to the audience that Katherine is selfish and, quite frankly, insane. The viewer is inevitably forced to reassess their allegiances and is faced with an interesting ethical dilemma: is it wrong to have sympathy for someone who is quite obviously a twisted individual? Katherine’s dramatic character arc is thought-provoking and has the audience not only examining her morality, but also their own. Therefore it allows for an overall more engaging film that leaves its audience thinking far beyond its hour and a half run time.

 

Lady Macbeth’s music, or lack thereof, makes for an unconventional and ultimately riveting viewing experience that draws the audience to the edge of their seats. With the exception of its two critical climaxes, the film is completely void of any soundtrack or musical score. This technique allows for the viewer to truly understand the power of silence. It strengthens the sense of loneliness one gets from a dinner scene, one where nothing is heard but the scraping of silverware on fine china. There’s nothing emptier than the sound of footsteps on hardwood floors, echoing through an empty mansion. Lady Macbeth makes it apparent that silence can be much more telling and powerful than dialogue. However, this silence is then beautifully marred by two surges of music at the most pivotal moments of the film. This contrast can’t help but give one goosebumps and raise one’s heart rate. This unique technique is simple but provocative, as it heightens the viewer’s emotional and physical response to the film.

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Lady Macbeth is a slow-burning film that effectively seizes the attention of its viewers with brilliant aesthetics, complex characters, and deliberate sound editing. Although it’s definitely not Shakespeare, it does not disappoint when it comes to elements of calculated betrayal, dangerous lust, and poisonous power. It is a one-of-a-kind movie that leaves its viewers tampering with a common but significant question: what came first, the heartless person or the heartless world?

2020 Tarkovsky Prize Third Place: Shiuan Cheng

Portrayal of Humanity in Blade Runner

by Shiuan Cheng (Lowell High School)

In the film Blade Runner (1982), Ridley Scott explores the idea of humanity, portraying how an individual’s struggles and experiences are what make them human. Throughout the movie, the replicants are depicted to be inhuman, not because of their mechanical existence, but rather because of their perfect design. Yet, as they begin to realize the futility of their quest for survival, the replicants begin to seem more humane. To express this struggle that defines one’s humanity, and the hardships that accompany it, Scott uses the cinematic techniques of lighting, symbolism, and imagery.

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In Ridley Scott’s Blade Runner, lighting is used to represent the imperfections that deem an individual, human. Over the course of the film, a variety of close-up shots are employed while the characters, human or not, exchange dialogue. However, a major difference which Scott applies to differentiate between replicants and humans is the lighting reflected in their faces. Shots of humans, especially Deckard, consist of imperfections in the brightness of their face, with usually one side being darker. In shots of the replicants, on the other hand, the lighting reflected in the entirety of their face is nearly always the same hue, with no irregularities. This element of lighting expresses the burden carried by human individuals, as they must live with the weight of their mistakes and weaknesses. The replicants do not share this burden, as they are designed to be flawless in every way, and so they are alienated from humanity. However, as they begin to face defeat in their quest to prolong their four-year life span, the replicants begin to shed their invincibility. As the androids begin to succumb to the efforts of Deckard to “retire” them, the imperfect lighting reserved for shots of human individuals is broadened to include shots of Roy Batty, the replicant leader. As he begins to accept the fate to which his allies have already fallen victim to, this defeat is represented by the lighting of Batty’s face, which now shows irregularity in tone and brightness, since the replicant has accepted his intended death. The futility of his quest, and the eventual failure that Batty and his replicant brethren meet, is what ultimately deems them humanlike, as they yield to the mortal threat of death, though their subsequent acquisition of humanity is reflected by the meticulous utilization of lighting by Scott.

In Blade Runner, Ridley Scott employs symbolism to reflect the flaws and experiences of defeat which make up the human soul. The Voight-Kampff tests, which are designed to determine whether a subject is human or a replicant, takes advantage of the fact that replicants are designed to be the “perfect” human: they are stronger both mentally and physically, and have the ability to perform tougher labor without the limitations imposed by human emotions and pain. The tests utilize a series of emotionally provocative questions to elicit and observe a subject’s psychological response, in the form of their heart rate, respiration, and eye movements, and it is the replicants’ exact inability to share human empathy and stress that leads to their detection. The Voight-Kampff tests express the symbolism of how although the removal of the ability to feel empathy was done to free the replicants of a seemingly human flaw, the absence of this “defect” is what is exploited by interrogation to reveal what the replicants lack: a human soul. Without the seeming “flaws” of human emotions and stress, the replicants are inhuman, and it is this idea that is examined by the Voight-Kampff tests.

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Ultimately, as the androids’ mission draws to a close, chief replicant Roy Batty is left as the sole survivor. Though he is seemingly hunting Deckard to avenge his fallen allies, Batty ultimately reveals his harmless intentions after saving Deckard’s life, while also ensnaring a dove in his hands. Deckard, still fearful of the resilient automaton, grows calm as Batty expresses his thoughts. While he regrets the loss of his experiences “like tears in rain,” Batty reveals his acceptance of the fact that it is his “time to die.” Following his dramatic monologue, and peaceful death, the previously captured dove breaks free of the android’s grasp, and soars into the open sky, symbolic of Batty’s now released soul. By yielding to his ultimate enemy of death, the replicant leader is toppled from his faultless pedestal, but humanized by his failure. Though he was created as an automaton, the released dove symbolizes the obtainment of humanity by Batty in his final moments, with his acceptance of defeat, and it is through the use of symbolism that Scott is able to express the importance of flaws and failure in the definition of a human soul.

Ridley Scott utilizes imagery in Blade Runner to express how struggle characterizes humanity. Through the duration of the film, the cinematic technique of film noir is used in conjunction with practical effects, including the manipulation of smoke and blinding spotlights, to form a mechanical and industrial setting. The imagery of this environment: dark, lifeless, and robotic, reflects how the adoption of machinery by humans to remove their struggles and responsibilities results in the detachment of life from societies. Without the necessity for human labor and strife, humanity departs from their community, both physically and metaphorically, as machines have litterately taken over human jobs, leading to their physical departure from society. Yet, allegorically, the lack of struggle and purpose that was once created by the need to work has also led to the shriveling of humanity within certain individuals, such as J.F. Sebastian, who has grown distant from his community and surrounds himself with mechanical “friends,” which he designs.

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Without the purpose once given to him by his job as a genetic designer for the Tyrell Corporation, Sebastian has lost a part of his humanity as he has grown more attached to his robotic companions, rather than his human community. This idea that humanity is defined by the purpose given to them through challenge and struggle is further exemplified by the difference in imagery of human and replicant eyes. Although the eyes of human characters always appear natural and lifelike, the eyes of replicants often appear glassy, and have an unnatural reflection of lights. Since the replicants have been designed to be flawless, their eyes, much more durable and effective than those of humans, lack the soul that comes with strife. While human eyesight is held back by physical limitations, the vision of replicants suffer no such hardship, which is reflected in their soulless eyes. Without suffering the same restraint faced by humans, the replicants lack the life which is characterized by hindrance, and as eyes are the “windows to the soul,” the lack of a soul is also reflected in the glassy and reflective eyes of the replicants. It is through the precise utilization of imagery, that Scott is able to convey the importance of strife in the definition of humanity.

With his meticulous use of lighting, symbolism, and imagery, Ridley Scott addresses the idea of humanity, in his film Blade Runner (1982). Scott argues that humanity is defined by an individual’s flaws and struggles, and this idea is depicted by the transformation of the replicants. Though initially alienated by their perfection, the replicants ultimately acquire humanity as they experience and accept defeat in their quest to prolong their life span. Although individuals often seek mastery of their lives, and the elements that surround them, one must realize that it is through defeat and struggle that growth is enabled, and it is growth rather than presumed success which defines a human.

2020 Tarkovsky Prize Second Place: Huckleberry Shelf

Post-War Paranoia and American Privilege in The Third Man

By Huckleberry Shelf (18, Ruth Asawa School of the Arts)


Carol Reed’s The Third Man weaves seamlessly together two very disparate stories. One is the obvious crime story revolving around black market racketeer Harry Lime and hack novelist Holly Martins. The other exists in the crevices and side streets of the first; it is a document of the pervasive intensity of fear and paranoia, both specifically in post-war Vienna and generally in life after the second world war. The second story constantly exists underlying the first one, showing the American privilege that is at the root of both Holly Martins’ heroism and Harry Lime’s evil.

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Paranoia is everywhere in the way the film is shot. Dutch angles are used constantly, which makes everything feel skewed and wrong. This technique, combined with a subtly expressionist harshness of contrast in the black and white, allows cinematographer Robert Krasker to create a constant dark atmosphere. One shot that is particularly striking comes when the international police arrive to arrest Harry Lime’s old girlfriend Anna Schmidt. It’s a shot from above of the staircase. On the left, Schmidt’s landlady looks up towards Schmidt’s room, speaking German (presumably railing against the behavior of the police). On the right, the police ascend the stairs, but the lighting is such that they cast shadows over one another until the only thing you see is their shadows moving. The police, intended to be a protective force, become an object of fear, and their shadows advance on the viewer. Throughout the film, figures are skewed and cast in shadow, until the viewer isn’t sure if they can trust anyone.

The fear that runs through Vienna is also shown in how the general citizenry is portrayed. We are shown a city where those who aren’t criminals have been cowed into patterns of inaction. The porter at Lime’s building blows up when Martins asks him to go to the police, seemingly knowing that being involved with the law or with the lawless in any capacity will only end poorly for him. The camera cuts often to the faces of bystanders; always in shadow and always seemingly retreating from the camera. Fully understanding that fear requires looking at the context around it. This is a city that has just lost a war and is in complete turmoil. It has been split suddenly into four completely new governments. Those who live comfortably feel acutely the precariousness of that comfort, and know that in a city so volatile the best thing to do is nothing.

It’s hard to live in Reed’s Vienna and not have some connection with illegal activity. This is portrayed mostly in subtext, through small interactions. Resources are clearly scarce. When Martins gives Anna’s landlady a few cigarettes, she thanks him like they’re made of gold. Anna has a bottle of whisky an American theatregoer has given her, but rather than drink it, she is keeping it to sell. The general assumption made by the characters in this film is that they can’t take anything for granted, and the knowledge they have is that whenever they need money the black market is there waiting.

Holly Martins enters this city completely innocent of that assumption and knowledge, and so he floats around with impunity, barely paying any mind to the damage he causes. He comes into a precarious situation, and acts before he knows anything, trying to avenge his friend who he later learns is little better than a mass murderer. He barely seems to register the death of the porter. His brash heroics are something uniquely American, reflected in the pulpy Westerns he writes; he believes himself throughout the movie to be the center of something. He thinks that he has something that no one else does, either some knowledge or some drive. When it’s finally true, and he can be the hero and bring down Lime, it begins to feel wrong to him. Lime is his friend, and he can’t conceive his friend as the great evil of a western novel. This is reflected in the way the final chase scene through the sewers is shot. Rather than focusing on the heroic Martins, the camera fixates on Lime, and for the whole time Lime looks trapped and terrified. He appears not as a great criminal but as a cornered animal. He is pitiful, and the viewer is drawn to pity him, despite how many people he’s hurt and killed. Reed, in the way he designs this scene, is rejecting the American novel, where the bad guy is vanquished and everyone is happy. There is no question that Lime is evil but he’s also Holly’s best friend and Anna’s lover. Nothing is as simple as Martins has made a career of making it out to be.

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What’s interesting is that, despite his many flaws, Lime rejects the privileged mindset that Martins has. In the famous scene where Holly confronts Lime in a ferris wheel, Lime reminds Holly that nobody is a hero, and that nobody deserves a spotlight. Furthermore, he understands the corruption in authority that Martins can’t seem to see. “No one thinks in terms of human beings anymore,” he says. “Governments don’t, so why should I?” By having Harry Lime make these criticisms that Reed has been leading the audience to for the whole film, but making them in service of justifying his murder of hundreds of innocent people, Reed forces you to confront the greyness of everyone’s morality.

At the end of the day, both Americans are two sides of the same coin; they are both using the people around them to get where they want to go. The only difference is Martins is using them through his privileged obliviousness and Lime is tactically exploiting them. Thanks to Reed’s ability to so strongly portray the mood and temperament of the citizenry of Vienna he can leave almost all of this under the surface of what would otherwise be a simple crime story. The ramifications of the story, however, are profoundly changed. Where otherwise, when the villain is defeated, one might be left with a feeling of relief, the ending of The Third Man feels empty. One is left with the sense that with or without Lime nothing will change in Vienna. It is a damaged city, and it will stay damaged in a way that shooting one man could never fix. That’s all that Lime is at the end of the day, just another man. Martins comes to this realization, just as the film ends. He stands at the side of the road, Anna walks past him, and he realizes that what he did amounted to next to nothing. No girl, no glory, just a dead friend.

2020 Tarkovsky Prize First Place: Sebastian Kaplan

Getting Sentimental Over You: Why ​City Lights​ Still Triumphs

by Sebastian Kaplan (17, Lowell High School)

“Thinking is the hard work,'' said Chaplin, “Just thinking.” How does a blind girl mistake a tramp for a millionaire? How do you make a critically & commercially successful silent film when talking films are all the rage? How do you balance comedy and tragedy throughout your film for a resonant, poignant ending? And how do you do it all without a completed script? Chaplin didn't have an answer, but he didn't give up, and in the end he had written, directed, edited, composed the music for & starred in ​City Lights, ​one of​ t​ he most esteemed, influential & indispensable films of the 20th century.

Before getting into ​City Lights​ and Chaplin there are a few things about early 20th century film worth noting. In the first few decades of the cinema, most of the interesting films were being made in Europe, and descended from a long history of art and culture. The European films of the time thought of themselves as emerging from poetry, literature, painting & theatre, in fact many of the first important artists of the early German film came from the theatre. Part of the glory of early European film was its recognition that it could be artistically powerful. The other side of the coin was that often the films were limited in their freedom to explore the unique properties of the medium. America meanwhile was freed from this inheritance, it’s films did not think of themselves as artworks. Early American films were often vulgar, trivial, silly, and had limited artistic ambitions, but they explored the capabilities of the medium in ways the Europeans did not because they were freed from the constraints of an artistic legacy.

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An example of this is D. W. Griffith’s ​Birth of a Nation (​1915​), a​ film whose politics are indefensible but its status as the first epic of cinema is undeniable. ​Birth of a Nation​ was one of the first films to call attention to America as a producer of films, start riots, and to establish contemporary film language. Chaplin was a fan of Grifith all the way through, even if he found his films absurd, melodramatic and a tad outre, he considered Griffith a genius. Another important note about early American film was its self fashioning as an antagonist of high culture—no high socialite would be caught dead in an early film nickelodeon—accessible to anyone who could pay for the ticket and see. Chaplin’s artistry was both that he elevated his film to high art, as well as maintained his accessibility throughout (his fanbase was not high art intellectuals, but the common working people of the world), a coupling which reached its zenith in ​City Lights​.

In 1927, four years before the release of ​City Lights,​ the medium changed forever. Films up until then, when Warner Brothers released ​The Jazz Singer,​ had been silent; but this new Al Jolson musical introduced the audible screen. Talking films, Chaplin thought, would last three years at best, but with audiences now flocking to the cinema in numbers unparalleled since the creation of the form, it didn't look like they were going away any time soon. ​Films were now advertised with the magic words, “​A talking picture”​ . By the end of 1929 the majority of theaters were “wired for sound”; films now, whether filmed silent or talkie, were synchronized with sound effects . As one monograph from the 1950s put it, “The country was taking talkies''. Yet, just prior to this upheaval, Chaplin's latest release, ​The Circus​, had cemented the pantomime of the Tramp as an international language and Chaplin as an international figure—his name synonymous with comedy, artistry, and a medium that, to most aside from himself, was history.

The last silent film released by a major studio had been MGM’s ​The Kiss​, and even if this Garbo romance featured the first on screen kiss (a real shock back in 1929), the public wanted talkies. Chaplin was torn as to what to do. He could eliminate the universality of the Tramp by having him speak English, but that would surely shrink his worldwide audience. Alternatively, he could run the risk of being deemed anachronistic by creating another silent film. ​However, the question of sound was far from the only problem ​facing Chaplin as he neared his 40th birthday. His latest film, ​The Circus h​ad been a commercial success, but by the end of production his life had become a cavalcade of scandal and trauma. His mother, whom he loved deeply and was his greatest inspiration, had died. He disliked his wife, opting to spend long unnecessary hours at his studio to avoid her. She then divorced him and accused him of “perverted sexual desires”. Alongside his marital issues there were​ economic ones. There were tax problems, then there was the beginning of the Great Depression, which rendered silent films a virtually pointless investment compared to the box office promise of Talkies.​ Chaplin suffered a nervous breakdown.

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While reeling from personal trauma, Chaplin came up with the concept for a new film: a comedy that would have something to do with a blind flower vendor and the Tramp. After much deliberation Chaplin decided on a silent film, a romantic comedy in pantomime; but, if he was going to stay relevant, if he was going to be successful commercially & critically, if he was going to make a film in pure images at a time when the public opted for dialogue, the film would have to be perfect. As Chaplin put it in his autobiography, “I’d worked myself into a neurotic state of wanting perfection.” ​Perfection was no simple task, even for a master filmmaker like Chaplin. He was in for the most difficult, tiring, and testing production of his life. The shoot alone lasted 683 days (a typical shoot being 50), had 4,571 takes, amassing 58 hours of film for an 87 minute final product (​39 feet shot for each foot used​), all the while being the most expensive film shot that year. ​Nervous all through shooting because of the film's lack of sound, he experienced tortured creative blocks, labored over set pieces, and was constantly reworking old ideas in a search for inspiration. Like clockwork he rehearsed and rehearsed his scenes on set with the cast and crew, believing that only through complete understanding of the material could inspiration strike. His creative process was one of accumulation and elimination, thinking up as many ideas as he could, good or bad, until he considered one worth rehearsing, and, if it proved to be compelling enough, worth shooting. The results were perfectly crafted scenes that each tell a complete story while avoiding unnecessary camera tricks and tacky effects in favor of comically poignant pantomime and visual movement. ​In a late 1950's interview conducted by Jean Luc Godard, Jean Renoir observed​, “all Chaplin’s films were shot on this principle. They are divided into sequences, each one being a complete story [...] and the important, the essential thing is that the development of a scene must not be artificial.”​ The critic Alistair Cooke wrote, the film, despite all the struggles of its production, “flows as easily as water over pebbles.”

Note, early in the film, about five minutes in, his encounter with the female statue figure in the shop window. Here is the quintessential Chaplin woman, to be idealized, placed on a pedestal, worshipped. A sidewalk freight elevator is moving constantly up and down in the background as Chaplin eyes the statue; its arrival at pavement level is in perfect sync with the moment Chaplin steps backwards onto it. The scene plays adroitly and is one of the best visual gags in the film, all thanks to rigorous dedication to the choreography’s composition and execution. Another spectacular feat of choreography comes near the end, the tenth scene of the film: the boxing match. In the scene, Chaplin attempts to win money for his love, the Blind Girl, by competing in a winner take all boxing match. Originally agreeing to go 50-50 and remain unharmed with his sparring partner, a sudden change of plans lands him in the ring with a heavyweight who wants to play winner take all; a real David and Goliath situation. This scene is incredibly complex, almost a ballet, and again the product of meticulous rehearsal. Chaplin believed the more one rehearsed and knew the choreography, the greater the likelihood that inspiration would come. Eleven days were spent rehearsing, and 6 days spent shooting the fight which would only last about 4 minutes in the final film. The bell dings and the fight begins, the Tramp immediately maneuvers the referee in between himself and the fighter. The great visual joke of the scene being that the Tramp shadows the referee, avoiding direct contact with his opponent. Like expertly puppeteered marionettes, the three—the referee, the heavyweight, and the Tramp—move in precise synchrony. The music in the sequence is nominal and understated, to make room for the contagious laughter destined to infect any audience watching the scene. Chaplin told a reporter after the London premier, “the whole thing is like a symphony in which the audience is as important as the screen.”

The sequence of the film that gave Chaplin the most difficulty—the most trouble throughout his entire career in fact—is much earlier in the film; 7 minutes in. It is the now famous scene of the Tramp meeting the blind girl, played by Virginia Cherill, and her mistaking him for a millionaire. It was a difficult moment to capture and explain visually, but Chaplin was able to do it, revisiting the scene 6 seperate times during production and finally getting it right near the end. The choreography had to remain simple while solving the dilemma of how a blind girl could reasonably mistake the penniless little fellow for a rich socialite.​ ​The scene in the finished film plays effortlessly. ​Having made his way through a taxi and shut the door behind him, he notices the Woman holding out a flower for him. Accidentally knocking the flower out of her hand, The Tramp then picks it up, but as the Woman continues to search, he realizes: she is blind.​ He then makes a simple gesture, holding the flower in front of her eyes; ​“It is completely dancing,” said Chaplin. “It took a long time. We took this day after day. Week after Week.”​ As the Tramp moves away, a rich man gets into the taxi and drives off as the Blind Girl says “wait for your change sir.” Realizing the illusion she's under, and not wanting to ruin it, The Tramp departs, but not before being doused with a pale of water. The music swells and splices at the perfect moments as the camera stays unobtrusive and deceptively observant; allowing us to forget it’s there at all as we watch Chaplin elevate pantomime to the polished, ingenious form it takes here. The scene holds the Guiness Book of World Records title for most takes, requiring over 300, but it was not in vain. Chaplin historian Jeffrey Vance notes, “it's one stroke of genius to conjure up the idea, but Chaplin was doubly blessed with the ability to execute it to perfection.”

Chaplin’s process is fascinating, and his work is highly complex. Anyone can tell you about Chaplin’s idiosyncratic technique, but the film's real impact is rooted in the genius of Chaplin’s approach. Execution is one thing—but the “why” behind his maddening quest for perfection illuminates why this film has the effect it does on the audience. One method of deciphering Chaplin’s approach is through analysis of his visual style. His camera, acting, & choreography are all ostensibly in pursuit of realism. The films he makes are character oriented, preferring close ups, aiming to make the viewer oblivious to the camera and aware of the character’s psychology. There is complete devotion to mise-en-scene—everything being seen through the lens—from the lighting, the sets, the performances, and, most importantly for Chaplin, the choreography; even the most minute detail is essential. From this it can be inferred the realistic approach is how he achieved the film's power. Another clue that Chaplin approached film through realism can be gleaned by examining the direction his films had taken since the 30s, which made him prime for observation by realist critics. As film historian and professor Timothy J. Lyons notes in his “Introduction to the Literature on Chaplin”: “​City Lights (1931)​,​ Modern Times (1936),​ and finally​ The Great Dictator (1940),​ at the end of the decade, addressed themselves directly—if, at times, Romantically—to problems in the social environment.” This was true; The Depression, technicism, and the threat of war all played a role in this period of Chaplin’s work. ​These social questions manifest prominently in the Tramp, whose foibles at times assert and sympathize with the ideals of the era; borrowing screenwriter and film critic Cesare Zavattini's description of the Neo-Realist aim, the Tramp serves to, ​“tell the audience that they are the true protagonists of life.”

However realistically the film seems to be made, the reality Chaplin presents is not reality at all: it is a romantic, choreographed dream. Chaplin’s “reality” is as carefully constructed as a still life by Cezanne. Realism in fact was not the approach. Chaplin himself viewed realism as prosaic and dull, “It is not reality that matters in film”, said Chaplin, “but what the imagination can make of it.” While, on the surface Chaplin eliminates the camera and embraces unconditional mise en scene to make the film real;​ this, and his elaborate rehearsal and choreography are manifestations of his endless search for the sentimental.​ Chaplin, in ​City Lights,​ strived for a deeper unconscious truth, the spark that lights effervescence, the immaterial gunk that constitutes inspiration. He was searching for sincerity: “the deeper the truth in a creative work, the longer it will live.” His interest in the romantic notion of a profound genuineness​ seems to have stemmed from his interest and appreciation of essayist and critic of the 19th century, William Hazlitt, who believed ​that sentiment was more appealing than intellect and also the greater contribution to a work of art​. ​Chaplin took this to heart, and his films were often lyrically romantic because of it. Some of the most rich and dynamic sequences in the film—him meeting the Blind Girl, the dance party sequence with the millionaire, the boxing match, the escape from the millionaire’s mansion, and of course the ending—focus more on the spiritual than the intellectual. This also sheds light on Chaplin’s motivation to make another silent film. “Dialogue”, Chaplin said, “just gets in the way.” The “intellectual” was dialogue, realism. The “sentimental” was pantomime and the dreamy world of silent film. Luckily for us, he stuck to his beliefs.

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By far the most sentimental moment in ​City Lights​, and in Chaplins whole repertoire, comes at the end of the film. The Tramp, rattier than ever after being wrongfully jailed for obtaining the money for the Blind Girl to receive her sight restoration procedure, is wandering the busy old streets of the nameless city, when, after some mockery from two newsboys, he finds himself in front of a flower shop and picks up a rose from the gutter, reminding him of the girl he loved and fought for. The music swells. There is something that reveals everything about Chaplin in this image of the rose in the gutter. In his autobiography Chaplin defines beauty as “an omnipresence of death and loveliness, a smiling sadness that we discern in nature and in all things, a mystic communion that the poet feels—an expression of it can be the dustbin with a shaft of sunlight across it, or it can be a rose in the gutter.” Here Chaplin reveals his conception of beauty, “the rose in the gutter”. The Blind Girl, the owner of the flower shop, watches the bum from her window with laughter and condescension, not knowing it is really he, not a rich man, who provided her with the money she needed to restore her sight. The Tramp brings the flower to his nose, turns, and sees her. The music stops. He stops. He stares at her, his face registering the complex emotions whirring inside. Here is the Tramp, his image seen for the first time by the woman he loves, but never thought he’d see again. The look says it all, lightly apologetic, embarrassed, but excited to see her again. She, not realizing who he is, makes a cruel comment, herself embarrassed by a vagrant taking an interest in her. She offers him some change and a flower, but he, coming back into reality, shuffles away, wanting to avoid pulling back the curtain and unworking the illusion he manufactured so meticulously. When she offers the flower again as he walks away, he cannot resist; his devotion to her is all-encompassing and blind. He is pulled back to her. She touches his hand, like she had so often done with him in the past, and through sensation, not sight, she realizes who he is. He holds the rose and shyly bites his forefinger. ​Her fingers run along his arm, his shoulder, his lapels, then she catches her breath: "You?" The Tramp nods with a doubtful look, asks, "You can see now?" The girl replies, "Yes, I can see now". The uncertainty on the Tramp's face turns to joy in what Chaplin referred to as “one of the purest close ups I've ever done”​. ​Critic, screenwriter, and friend of Chaplin, James Agee, wrote that the ending was, “Enough to shrivel the heart to see, and it's the greatest piece of acting, and the highest moment in movies.”​ The film fades to black, and ​City Lights​ ends. The last thirty seconds of the film produce​, through visual means, an atavistic, intangible, sentimental feeling, in a way no other art form could have. The ending is a poetic composition—coherent, organic, and governed by something deeply irresistible within us.

In January 1931, after four years of restructuring, reworking, and re-imagining, ​City Lights—​ born of immense personal and societal struggle, spared no expense in its execution, and repeated until the fullest potential of its vision had been realized—was released. Chaplin’s circumstances and modus operandi are the lifeblood of the film, and yet, neither mean anything without the soul of his approach; the sentimentality that is within all of us, tapped into by Chaplin’s genius.​ This approach was not lost on fellow filmmakers. Einstein, present at the film's premiere,​ exempt from the power of Chaplin’s film. During the final scene, Chaplin observed Einstein wiping his eyes, “further evidence,” wrote the filmmaker, “that scientists are incurable sentimentalists.”​ All the same, these facts come as no surprise, because in searching for a place within us all, Chaplin made a film that touches us all.​ ​In a film that couldn’t have been made by any means other than those it was—this time, this execution, this perfect vision—this film touches us in a way that only this film can. ​Avant Garde filmmaker Jonas Mekas, building off the ideas of Soviet playwright and poet V. Mayakovsky, resolved that “there is an area in the human mind which can be reached only through the cinema.” We can only know certain places within us through film, and what we have known through ​City Lights ​is what it is to be beholden to oneself and another, recognizing each feeling is constructed, yet neither illegitimate.​ ​A testament to the universality of this understanding is that the never content perfectionist, Chaplin himself, told Peter Bogdanovich later in his life that ​The Gold Rush​ was the film he wanted to be remembered by, but ​City Lights​: “​City Lights​ is my favorite.”

Review of THE CONFORMIST

By Lucas Neumeyer (17) 
2016 Tarkovsky Prize 1st Place


There are two movies fighting for attention in The Conformist. These two stories diverge and intersect throughout the narrative creating a feeling of unbalance and confusion. One is a cold drama documenting a man’s insecurity and failures. The other can be described as a convoluted and tragic love story focusing on how uncomfortable a lonely man is around extroverted people and how lost he is confronting his own bottled up passion. This conflict occurs in the head of a man who has ideas of self-fulfillment and happiness, but has trouble achieving them when his ambition battles with his conscience. It frames a story of inner exploration and outer isolation during a period of political turmoil and reform. It is a story that can reignite the emotional core of anyone who has felt confused for even a small portion of their lives.

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It is not surprising that a story as binary as this one is set in two locations. On the one hand, we have Rome where the heart of fascism has the appearance of archaic buildings and stern stone columns. On the other hand, we have Paris: The intersection of art and culture. The Conformist is set during the build up and fallout of the second world war, both a time of civil unrest. It is of significance to note that the film was released in Italy in 1970, also a time of civil unrest. The Italian Socialist Party and the Christian Democrats were at odds with one another; strikes and acts of terrorism were rampant. Vulnerable people were scooped by these political agendas and student protests were at their height. Events such as those occurring in Italy at the time and May 1968 in France are to be kept in mind as Bertolucci tells the story of a meek man coerced into acts of violence on behalf of a central political party and his own personal conflict. The political ideas are really rather prescient: it ends with an assassination that serves to burn bridges and create ruin several years before Italian President Aldo Moro was murdered.

Looking beyond the politics and symbolism, The Conformist is simply a gorgeous film. It is remarkable how Bertolucci and his director of photography Vittorio Storaro rely on expressionistic, unrestrained, completely illogical imagery to express the emotions onscreen. The images range from a photo of Laurel and Hardy appearing when Marcello is embarrassed, to the background changing colors during a sex scene. This method of imagery highlights the theme of duality and brings it to the surface of the film. The film starts with Marcello lying in a hotel bed rubbing his brow with discontent. The neon sign outside supplies a malicious red across the room as the darkness ebbs and flows. This feeling of rocking back and forth is repeated a few times in the film. We see it when Marcello is pacing in front of a window in and out of darkness as radio entertainers behind slide in and out of frame, or during the fight in a restaurant kitchen where the overhead lamp swings, illuminating and darkening the room. This sense of pendulum is given significance when Bertolucci splits the frame apart. As Marcello leaves the hotel and waits for the car, the edge of the building takes up half of the screen, and when he is in the car the camera is placed in a manner that allows the windshield wiper to be laid right across his face. The imagery helps to emphasize Marcello is always confused and worried: he rocks back and forth between the opposing forces that struggle in his conscience.

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Marcello’s struggle to either conform to a higher power or lead an unfulfilling life is reminiscent of the classic premise of existentialism. The appeal of fascism and a higher order is a promise of prosperity and normality, but also a path of lack of responsibility. Existentialism is all about the freedom of choice allotted to humans by life, and how those who deny this freedom are living in “Bad Faith”. Marcello doesn’t have any qualms about living in Bad Faith, he is simply searching for normality and relief. We can assume his quest for ordinariness derives from his extraordinary childhood. Having a near sexual encounter with a pedophile and shooting him are not what he considers ordinary. Neither is having a morphine-addicted mother or father committed to an insane asylum for political murders. Marcello clearly has a strong reaction to a traumatic childhood experience and suppressing his true feelings. He married Giulia because he assumed she was complacent and normal, “A mound of petty ideas. Full of petty ambitions.”.  He even gets visibly embarrassed when his mother calls him “an angel”. 

Marcello’s attempt to distance himself from this type of absurdity is reminiscent of Sartre’s ideas: God gave us morals and purpose, without them there is no way to gage what is right, wrong, normal, or absurd without a reference point. The film points out this absurdity when it cuts away to humorous details such as the maid stealing a piece of spaghetti from the bowl with her mouth, or a boy practicing somersaults with a harness, his mother in a bed of puppies, or Guilia overenthusiastically cranking a mimeograph machine. As a result, Marcello who can’t stand this confusing, free-for-all world hides in the comfort of normality that Fascism appears to offer. For him, fascism is like the church, where he could follow rules and not have to worry, right? Not exactly.

What little we see of God in this film, we perceive as not very influential. Marcello only attends his confession because it is mandatory for the wedding, and finds himself quickly blessed when he reveals the party he belongs to even though he’s just confessed to murder. Bad Faith is not only reflected in Marcello’s relationship with the church, but also in Marcello’s attempt to avoid any regrettable decision. He can’t handle the task to murder his college mentor Quadri in cold blood, or continue to live his confusing unhappy life. This is exacerbated by the fact that Marcello falls in love with his mentor’s wife Anna. He experiences this dilemma like another existentialist theme, “I see it all perfectly; there are two possible situations — one can either do this or that. My honest opinion and my friendly advice is this: do it or do not do it — you will regret both.” Marcello’s dilemma is like that of many people: always regretting what could’ve happened. He tries to achieve a middle path by indirectly setting up the ambush outside Quadri’s country house, but trying to prevent his wife from joining him. This inability to commit only leaves him with the consequences of both actions: an unhappy life with a guilty conscience.

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Bertolucci provides a view into what happens when one’s life is devoid of agency: Isolation. A major theme in The Conformist is Marcello being singled out and isolated. It comes across in several details, such as his sitting in the back of the car as Manganiello drives, or sitting at the head of the dinner table while the two women in his life chat with each other. He can portray the feeling of loneliness that detaches him from other people, even while they’re in the room. One of the most memorable scenes is during a dancehall sequence when all the dancers form a gigantic circle around Marcello and smother him with their zealousness. This is also made clear in the images of Marcello behind glass; there is a tangible divide between him and the rest of the world.  He can see the other side of the glass in the recording station, and all the extravagant and happy singers, but he is isolated. This image of Marcello behind glass is repeated for the coldest scene in the film: When her husband is murdered, Anna is chased by men and begs Marcello frantically to let her in the car, but he just stares back behind cool glass as she pounds on the window and runs off. This distance has tragic repercussions, as the fascists prove to be the wrong horse to back in the mid 40s.

Marcello begins to isolate himself from everyone he knows: he has a distant and emotionless marriage with Giulia, accuses his blind friend Italo for his own crimes of fascism and murder. The final frame consists of a close up of him sitting at a bench from behind, with metallic bars between him and the camera. His actions have finally caught up with him, and all he can do is ponder. At least until he looks into the camera, at us, with sad eyes. It is here where the man he becomes is fully formed: a prisoner trapped by his guilt and our screen.

The Dark Journey of FANNY AND ALEXANDER

by Owen Reese (16)
2017 Tarkovsky Prize 1st Place Essay

The colorful, haunting 1983 Ingmar Bergman epic Fanny and Alexander dramatizes the battle between two ways of understanding the world: the way of magic, mystery and freedom, against rigid, rule-driven Christianity. The two children at the center of the film, Fanny and Alexander, live happily with a warm, spirited, extended family until a disaster turns their world upside down. They’re thrown from one world into another, each world being represented by the different houses they find themselves in over the course of the film. The story is their odyssey back to the peaceful, balanced world where started.

The film opens with Alexander alone, wandering around his family’s large, lavish home, a place that seems endless, without boundary, and full of mystery. Alexander is imaginative, perceptive and curious about his world. When he looks up at a statue of a nude woman, she begins to move. The moment is interrupted by his grandmother walking in, and asking him if he wants to play cards. He doesn’t respond, just looks startled and so she leaves him alone because although she didn’t see the statue, somehow she understands. (The grandmother is the film’s most dignified and thoughtful character, though she is always on the sidelines.) The moving statue is the first moment of magic we see. It’s an image of something natural, sensual, human. But it’s also unpredictable and startling. It could represent the spirit of magic, passion and freedom.

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Alexander’s father and mother are introduced to us on Christmas Eve when the whole extended family comes together for a big, joyful party. The grandmother hosts, and we learn that she is a wise and caring woman who watches over her children. At the party, everybody – Alexander’s uncles, the kind maids, other family members – are singing and running through the house together, and the children experience this as an entirely sweet, innocent event of family life , Christianity in this house is a warm, celebratory faith about community, love, and safety. Unlike magic, it isn’t unpredictable or startling. It provides security in an otherwise chaotic world. Some unspecified amount of time after the festivities end, Alexander’s father is on stage rehearsing Hamlet, playing the ghost of Hamlet’s father, and Alexander is watching. Suddenly his father freezes, forgets where he is, and collapses on the floor. He dies – but comes back to as a ghost, exactly like Hamlet’s father. Both children see their father whenever their lives are about to change drastically (he also once appears to his mother, the children’s grandmother). They have a special connection to their father that isn’t strictly Christian.

The death of their father has serious consequences. After losing her husband, their beautiful, angelic mother marries an icy old bishop, a God-fearing man who wants control and order, nothing else. The mother and her children move into the old man’s plain, gray house, and bring none of their personal belongings with them. No piece of the humanism and spirituality from their previous life. The house is full of boundaries, rules, and barriers. The doors are locked, the windows are barred, and the children are not allowed to have toys. The grandmother’s house was full of soft furniture, warm colors, warm people. Everything here is hard and cold. There’s magic in the house, but it’s restricted by the tight walls of uncompromising Christianity, and God is used as a tool to scare the children into submission. When Alexander speaks of ghosts, he’s punished severely and told never to lie again. These are the horrors of an overly religious life. No freedom, no imagination, no color (quite literally). Everything is scraped back, tied up, clamped down, just like the hair of the women in the household.

The children are rescued. It’s hard to say how, but we know that a sorcerer, their great uncle Isak, a Jewish man (his religion is an intentional choice – it puts him outside the whole conventional Christian world) casts a spell and then takes them to safety. The children arrive at Isak’s house, and in it find marionettes lining the walls. They’re told never leave their room after dark for their own safety. Of course, Alexander wanders off that night in search of a toilet, and ends up exploring, just as he explored his family home at the beginning of the film. Unlike the Bishop’s barren house, this place is cluttered with magical relics and other strange items. And then the boy hears the voice of God. He cowers in fear. The booming voice comes from behind a door, slightly ajar. And just as God is stepping out to show Himself, He is revealed to be just the sorcerer’s nephew, holding a puppet of God. Just like God was previously used as a puppet by adults to scare children metaphorically, in this case, it was literal.

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The nephew shows Alexander around the house, and introduces him to Ismael, a man (played by a woman, a large boundary that’s dissolved) who’s locked away for the safety of others, he’s told. Alexander spends some time with Ismael and begins to understand how dangerous and evil unbounded magic can be. Ismael asks him to write down his name. He writes ‘Alexander Ekdahl’ but upon second viewing, he sees he’s written ‘Ismael Retzinsky’ instead. Ismael says, “Perhaps we’re the same person, with no boundaries” It goes to show how uncontrollable this new environment is, and tells us that Ismael is simply the dark side of Alexander’s own mind, locked away for the safety of others.

The scene ends with Ismael teaching Alexander voodoo; he can tell Alexander wants to hurt the Bishop, but can’t admit it. “You won’t speak of that which is constantly in your thoughts” Ismael says. He describes the old man’s death and when Alexander says “Don’t talk like that” Ismael replies: “It is not I talking, it is yourself.” As he speaks, the Bishop’s bed bursts into flames and the Bishop burns to death.. Alexander’s mother is freed. The sorcerer’s house brought out Alexander’s power to make life-saving changes, but it also brought out the murderous hatred he held inside for one man, and caused that man’s death.

The film ends on a relatively happy note. It shows the extended family reconciled and back together for another party. It’s now springtime and the world inside the grandmother’s house is exceptionally bright. There’s an abundance of the color pink and everyone’s celebrating two new babies born into the family. The scene portrays a vision of rebirth. Life has found its order again both in the real and magical sides of the world. Now there’s balance.

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The key to that balance is Fanny and Alexander’s grandmother. Throughout the film, she’s been strong and caring, a symbol of stability. She embraces the best parts of Christianity, the love, the ritual, the celebration, as we see in the beginning, but she’s also open to the world of magic and nature, and has a Jewish lover (Uncle Isak). The children aren’t the only ones who notice the ghost of their father, so does she. Her world is the one we see in the large, warm happy house. It isn’t dull and dead like the Bishop’s house, but it also isn’t a hellish, scary pit of mystical energy like the marionette home.

But to finish, we get one chilling reminder of recent events. Alexander walks down a hallway and behind him appears the Bishop’s ghost. He knocks Alexander to the floor and tells him he will never be free. It’s a reminder that he may feel safe in his cozy home, but there are things he’s learned that will haunt him forever. He can never regain the innocence he lost during his journey, and he will never forget how dangerous the world can be.

2019 Tarkovsky Prize Honorable Mention: Una Lomax-Emrick

Una Lomax-Emrick (18, Urban School)
The Racket of Consciousness: Three Colors: Red

            I recently listened to psychologist Kaern Kreyling describe the ways in which our minds are obsessed with maintaining constant inner dialogues in spite of the fact that silence dominates many layers of our subconscious. The brain and consciousness are vastly silent, she said, but we are often hypnotized by the small flood of doubts, mundane insecurities, philosophical musings, and “Did I remember to turn the stove off?” that crowd the top layer of our thoughts. Amidst our constant media inundations through the devices in our hands, we tend to forget the silence but are still desperately seeking it. We buy into the mythology of a spin class somehow destined to cure anxiety, laud prohibitively expensive “mindfulness retreats” when we could just as well follow a map to a stranger’s home or celebrate an oncoming storm. Krzysztof Kieślowski’s Three Colors: Red presents a stunning portrait of the power of silent human connection in spite of a superficial draw to noise. As Janet Maslin states in her 1994 New York Times review of the film, “Stories develop like photographs in a darkroom. They are sharply defined only in retrospect, when the process is complete.” Kieślowski examines love and coincidence with astounding poise, rendering the observer delightfully complicit in forming the relationships that arise and the hopes that spring in the face of a missed call, a wounded dog, and lost romantic connections. His characters are constantly seeking peace but are unable, until the film’s end, to find the silence that can truly bring them to rest and back to one another. His film is a tremendous testament to the power of connection and the ability of some beautiful, internal grace to guide people to the silence, if they will only pay attention.

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            The telephone, a central focus of countless scenes in Red is the only real antagonist in the film. It acts as a block between people, a shade attempting to disrupt truth love, and much beauty throughout. Voices become weapons. Valentine’s (Irène Jacob) boyfriend summons her to the perilous waters of the English Channel, and Auguste (Jean-Pierre Lorit) makes plans and loses the woman he loves through the off-white chord of his landline. Their relationships are superficial; Kieślowski implies again and again that in order to love and to understand, one must be physically with someone and, of course, one must be silent. The Judge (Jean-Louis Trintignant) lives a solitary life in a tumble-down house; he is obsessed with the noise of others. Sitting alone in the dark, we watch his mind play out in the rising and falling of voices on his stereo screen. This man is deeply unhappy, not content with the musings of his own desperate mind, he must prey on the voices and feelings others to be satiated, and Valentine is similarly disgusted and enamored of his noise. The night outside is dark and silent. Rita, the sweet dog, is not moaning anymore, she is with the people who care for her and there is safety to be had in the assurance that they will love her. Yet, The Judge and Valentine are isolated. Their friendship springs from this night and the subsequent thawing of their initial icy self-righteousness. Much later on, when they share a drink in the stormy hall of Valentine’s show, there is psychological silence. A beautiful howling of the wind is the only sound amidst their hushed declarations of truth. Their friendship has allowed Kern to find solace in his own mind. He writes letters to his neighbors just as Auguste books passage on the ship to England; they are present, direct, and soulful. This is how the two men finally begin to emerge from the tumultuous cacophony of their heartbreak and into a silent comfort.

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Valentine, in many ways, embodies the kind of delicate self-possession that helps lead everyone back to silence, yet at the beginning of the film, we find her running her to the telephone, to a lover obsessed with the sound of her voice. She is trapped in the scene so brilliantly depicted in the opening credits, in telephones wires echoing across seas, in between walls, and underground. The telephone-world is a dismal place; we know that Valentine’s lover is all wrong, overbearing, jealous, but she sees him and her relationship with the distortion only her black telephone, perched perilously atop red table, can provide. Yet, though she is deceived by loud declarations of “care,” she is ultimately saved by her ability to sit comfortably with her own mind, and indeed, to quiet it down. In a truly spectacular scene, we see her entering the home of a man the Judge has been spying on with the intent to tell him that the Judge knows of his affair. Upon stepping beyond the threshold, she is met by his family and the loudness in her mind pauses, she reevaluates and leaves, understanding and finding peace with the simultaneous serenity and dangers of secrets. Valentine’s beauty doesn’t come from loud poetic declarations; instead, it appears in her ability to effortlessly blow a bubble without question and without laughter. She is not childish or pretentious, merely a woman who knows herself dancing and sweating in a crowded studio, or quietly consulting with a veterinarian in a dimly lit after hours clinic. She epitomizes growth in her melancholy; she ventures out onto the sea and finds quiet in the arms of another. She is human and deeply connected to her home: the little flat across the street from the place she buys a paper and the drive she learns to take in silence.

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Silence is Kieślowski’s surprising and absolutely necessary choice for a film entitled Red. There is no screaming in this film. The Judge is no crazed professor, merely a lonely man with a void in his heart and the voice of others dominating his mind. Auguste is loud only in action; boldness and racket only echoing in his agile clambering up a balcony and subsequent confrontation. The telephone does not ring like in some 1950s nightmare film, sounds buzz and tinkle, but never yell. Red is every part of this film, and Kieślowski’s brilliance is in allying such a crimson with a kind of gentleness hardly captured on screen. He explores the lower part of the mind, the kind hypnotized by simple beauty instead of by fear. Soft words exchanged in lamplight and the curve of a narrow drive are the backbone of his picture. Three Colors: Red is a testament to relationships, to subtlety, and to silence.