San Francisco Art & Film for Teens

Art&Film

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. 

2016 Tarkovsky Prize 2nd Place: Alexander Vaheid

BLADE RUNNER By Alexander Vaheid (18)
2016 Tarkovsky Prize, 2nd Place

Blade Runner was the adaptation of Philip K. Dick that catapulted adaptions of his works into the mainstream, and for good reason. Ridley Scott’s masterpiece portrays an exquisitely crafted vision of the future in which he treats questions like “What is humanity?” with a finesse and thorough mis-en-scene that many modern science fiction films lack. The cyberpunk atmosphere of this film is so well developed that you may discover new details which each subsequent viewing. The world of the film is very well defined and does not necessarily shove plot details into the forefront, instead trusting the intelligence of the viewer to be able to find meaning in the images. For example, early on in the film, we see an advertisement for an off-world colony. Off-world colonies are not explained through expository dialogue, but instead, it’s a detail that increases our immersion in the film’s dark world. We are left to infer that the conditions on earth are subpar, which is reinforced by the people in the city streets. While flying cars zoom above, the foot traffic of the streets below show the viewer the low quality of life of citizens who remain on earth.

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The atmosphere is further developed through a sense of loneliness that permeates the film. The haunting saxophone and piano melodies help elevate this above “Science Fiction Flick” by adding a level of emotion seldom heard in the genre. The influence of film noir is on display as well, with Decker being a retired replicant hunter who has to come back for one last job. He hunts alone and the only connection he finds is, naturally and tragically, with a replicant. All this, the music, the dark atmospheres, combined with the scenes of Decker alone create a feeling of loneliness and despair.

This loneliness is one of the major themes of the film. In addition to Decker we have Sebastian, who creates his own puppet friends and treats them as people. He is also extremely eager to befriend the replicants, even though it is implied he knows of their true nature. Tyrell, the master inventor, creates his own daughter. The only characters that seem to have a sense of family at all are the replicants themselves, who essentially are a de facto family. That said, Tyrell acts like a dysfunctional father figure to all of them (including Decker in a sense).

In regards to the questions it raises about humanity, we have the characters who act the most human, ironically be artificially human. We also have Decker, who hunts down and kills these “Antagonists” in the story. Roy Batty, the main replicant, is urged on by Tyrell and seems to be more alive and to feel more than, really, any other character in the film. Decker shoots an unarmed female replicant in the back, simply because she attacked him first, likely fearing for her own life. If a filmmaker in the South during the 1800s created a noir film about someone hunting down runaway slaves, it would look like this. In the right light, it becomes fairly unclear about who is “good” and “bad.”

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Another element that, for me at least, made the film even more compelling, is seeing so many different types of films combined into one. If you wanted to, you could treat it like a slow noir about killer robots. You could also read it as a convoluted action and chase film. However, you can also just tune out all of the plot elements and consider the beautiful set design, lighting, and cinematography. You can marvel at the special effects and models used, and then marvel a little bit more after considering it premiered in 1982 before all the wonders of digital film making. It can be a meditation on what humanity truly is. Is the artificial life present in replicants real? If you have to perform pseudo-scientific tests on someone to figure out whether or not they’re human, does it matter anymore? Is the film a Nietzchean statement on living in the now and to the fullest, like Roy Batty does, making him more seemingly alive than any of the other characters? The film is also a puzzle, and you could watch the whole thing trying to discern whether Decker is a human or a replicant.

These elements of the film; the story, the atmosphere, the lingering questions and the haunting score, all come together to create an experience that is melancholic and aesthetically beautiful; a masterpiece that will not be soon forgotten.

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.

2017 Tarkovsky Prize 3rd Place: Lucas Neumeyer

NASHVILLE by Lucas Neumeyer, 17
2017 Tarkovsky Prize 3rd Place

            The essence of Robert Altman’s 1975 film Nashville is the same as the essence of the American spirit, and that is tragedy. Altman hardly ever makes a film about people who are happy, and so Nashville documents the stories of people from different careers, classes, cities, viewpoints, motivations, and experiences. There is no main character (The credits list the actors in alphabetical order), there is no central plot aside from a collection of set pieces, the film acts as a tableau rather than a yarn; The main character is the film itself. This aimless quality highlights how Nashville is not about people, but about culture. The audience is seated in a privileged point of view, as evidenced by the cinematography, which relies on long lenses and sparse editing to convey a voyeuristic feel, but we have to figure out what it is we are spying on. You need only look at the poster to know this film is about America, but what is America?

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            That’s a complicated question, naturally, but it becomes a bit less complicated when you consider the context. It’s obvious that what “America” differs throughout history, from every disaster to every accomplishment to every administration, America changed. So when we ask, “What is America?”, we should keep in mind what America was when Nashville was made, and the answer is: one of the worst  periods to be alive since the great depression. Altman’s film was released a year after Nixon’s resignation, four years before the Iran hostage crisis, before and after two energy crisis, and at the tail end of the longest war in United States history. Opal wasn’t off the mark when she looked for America in a junkyard. For the American people, it was a time of cynicism and doubt, and a perfect jumping off point for Reagan’s promise to “Make America great again (That was his actual campaign slogan). The characters, whether or not they want to admit it, are affected by this pessimism, but more importantly, they are in mourning.

            The most important real world event to affect the plot of Nashville is the assassination of John F Kennedy just 12 years earlier. Lady Pearl remembers it in a drunken stupor, “Ruby you sonofabitch. And Oswald. And her. In her little pink suit.” The late Kennedy has been at the center of conspiracy theories in the passing years, but it doesn’t take much digging to see his influence in this film, especially since it ends with a lone gunman at a political rally. Haven Hamilton even calms the crowd saying, “This isn’t Dallas, it’s Nashville!”

            So, yes, this film is sad. It has a wonderful sense of humor and a breezy pace, but they only give way to scenes of sexual humiliation, marital spats, and psychological degeneration. The scene in which aspiring singer Sueleen Gay is coaxed into performing a striptease in place of a song is hard for any decent person to watch. However, these trials and tribulations take on a new meaning when you analyze the central themes that underscore the story.

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             There are are detractors of Nashville who say it mocks country music and country singers as a whole, but this argument falls apart when you look at the music of the film itself and how it informs the story. There are large passages which are nothing but a series of live performances by the actors themselves, and some of these songs that feel as though they were written for specific characters (“For the sake of the children”; “My Idaho Home”). The soundtrack was quite famously written and performed by the actors themselves rather than professional singer-songwriters. What some people don’t understand is that this method encapsulates the spirit of country music at the time rather than patronizes it. People loved the work of artists like Johnny Cash because they were honest and personal. When listening to Cash’s music, you never got the feeling that he was lying or grandstanding. He had a confident, one-to-one connection with his audience that is preserved in the tones of Nashville. Several actors even have similar names to the characters they portray (Scott Glenn:Glenn Kelly; Timothy Brown: Tommy Brown)

             When you understand the importance of the music in Nashville, you notice a pattern, namely that most of the songs on the playlist are about two things: perseverance and ambition. It’s expressed in songs like: “Keep-a-goin’”, “Rolling Stone”, “I never get enough”, and, of course, “It don’t worry me”. With this in mind, almost all the character’s struggles are defined by perseverance through tragedy, be it a music career, a political career, or a failed marriage. This comes in many forms and offers many results, which is only natural when we follow such a variety of characters. We follow two aspiring female singers throughout the film: one works hard and yet fails inches from her goal, another is a drifter who lucked her way to success. Mr Greene is devastated by the loss of his wife while his niece couldn’t give a second glance.

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            This whole theme of picking yourself up by your bootstraps in the face of tragedy relates back to the state of the country at the time. The American people sank steadily into a state of nihilism and increased crime rates after the death of John Kennedy. Nashville offers, if not a solution, then an observation about the condition of the United States at the time: America is incapable of being discouraged. America, as both a nation and an idea, is too large to be stopped. People from all generations were thrust into a new era whether they wanted to or not. This is what we observe from the ending of this film, one of the greatest of all time. These people are not only not stopped, they’re not even worried. And so, America continued to persevere past its initial 200 years, for better or for worse.        

2017 Tarkovsky Prize Runner Up: Miles Byrne

LA HAINE - Life in the Banilue by Miles Byrne

Of all the art forms, cinema is the most liberating, able to capture and censor reality as it pleases, to stitch together stories and disassemble them, it’s hundred or so years of existence abundant with creative permutations and new ways of expression, from the haunting, angular imagery of German Expressionism to Godard’s anarchistic, free-flowing violations of film form, slashing through the unspoken rules of celluloid with jump cuts and exaggerating the line between seen and unseen, self-reflexive usage of music, editing, and dialogue, producing legendary proto-meta-sequences, like the dancing from Bande a part and the satirical, side-scrolling tracking shots of Week-End .

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As time progresses, filmmaker’s have bigger pools of influence to draw from- now, the solemn social realism of postwar Italy could be amalgamated with Nouvelle Vague’s modern sensibilities to craft cinema that reached more deeply into the ethos of its characters and their environments. La Haine is such a film, a shadow of French society that flicker’s and dances with the heartbeat of it’s characters, in a violent waltz to the uncaring cadences of their urban environments. It’s clipped, clean cinematography captures the urban atmosphere with skill and precision, blending hard-hitting social commentary with a definite sence of cinematic style— jump cuts, borderline surreal sequences , and varied lens choices underscored with hip-hop beats are pervasive and integral to the gritty vibrancy of the film’s atmosphere.

What immediately stands out about La Haine is it’s episodic narrative structure- a ticking countdown lends a sense of progress and significance, as well as tension, to events that might otherwise have no meaning- in this case, the listless exploits of Vinz, Hubert, and Sayid. The notion of a “plot” is subverted and reinvented- the events only become noteworthy because they are leading up to a conclusion, the natural conclusion of the flame of hatred that scorches the whole film- the 20 or so hours leading up to Vinz’s demise are important not so much of because what transpires, but because they are the 20 or so hours leading up to Vinz’s demise. Each of it’s chapters, composed of the many brief moments in a day, lead to one brief moment— Vinz’s death.

These chapters are also split down the middle by a two clear-cut halves: the character’s day-to-day life in the banlieues (suburbs) of Paris, and then their excursion into the city itself. The first half introduces to us to Vinz, Sayid, and Hubert— Jewish, Arab, and Black, representative of France’s immigrant population, but also vibrant characters in their own right. Hubert’s thoughtfulness sits opposite Vinz’s rashness and violent tendencies— Sayid quite literally the middleman.

While following these three comrades on their daily routine through the banilue , a sense of community and relative security is established. They amiably greet many of their friends, also ethnically heterogeneous, shown to be at home in their environment, with varying degrees of satisfaction. Hubert, for instance, believes the only way to improve his life is to improve the poverty-stricken banilue , while Vinz believes it can’t be improved. Vinz is shown to be a product of his environment— he often compares himself to others, choosing jail over community service because “everyone has done time.” He is influenced by the hardship around him, and by movies themselves— many American films are mentioned, he mimics Travis Bickle, and ducks into a movie theater at one point to gain some respite.

Almost exactly halfway through the film, a definitive period of communal unity is reached. The rooftop scene has the three friends comfortable with their community, enjoying hot dogs and trash-talking the authorities from above. The police eventually tell them to leave the rooftop-turned-hangout, and its inhabitants— a diverse set ages and ethnicities— are unified in their refusal, any other petty quarrels set aside. This segways into the film’s most expensive set piece— a tracking shot of the whole banlieue, set to a live mixing of ‘Nique la Police,’ a remix of the American track ‘Sound of da Police.’ Here, there is a culture, an amalgamation of differences, observed by the gentle gliding of the camera over people and buildings, and the multilingual, sonically eclectic sound of music that is now as French as it is American.

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The second half is differentiated from the first by an immediate aesthetic change. The first half is shot with a wide lens, bringing the character’s closer to the environment. This reflects the closely knitted nature of person, place, and community, particularly in the place where they have been grown up and raised. The second half is shot with a longer lens, illustrating the distance of the characters from their environment- in this case, urban Paris, where people stand out from the background. The sound design reflects this as well— early on, a healthy concoction of human voices, barking dogs, squealing motorbikes, traffic ablaze with car horns— these echoe around buildings, expand into empty spaces, and familiarize the viewer with the ambient noises that occupy the lives of those living in the banlieue.  In Paris, the sound is far less prominent and feels distant from the characters- just snatches of voices and music, the familiar texture of the banilue gone.

The entrance into this second half is marked with a dramatic dolly zoom- the background changes before our very eyes, the characters do not. As Paris shifts into shallow focus, the characters gain importance. The only identifying feature of Paris is the Eiffel Tower, which blinks out, leaving the three friends alone with the cops and skinheads in the dark. The camerawork shifts as well- careful, structured compositions that denote a sense of order and place, complemented by purposeful tracking shots that feel at home in their environment disappear. A new, cinema-verite style emerges, favoring close-ups and hesitant, unsure handheld camerawork, the characters the only constant as they traipse through art galleries, restrooms, and shopping malls, scorned by Paris natives, skinheads, and police alike. It is clear they are not welcome here.

The dynamic between Vinz, Said, and Hubert is crucial to understanding La Haine . Each character is developed through their separate reactions to their environment, but it is when they move as a group of three that the balanced portrait of France’s youth in the banlieues is created. Hubert vies to escape his life, but sells drugs to support his mother, little sister and his brother in jail. His burnt out gym exemplifies the results of a burnt out society; it is here, boxing away at solitary punching bag, where we are introduced. He comments that ‘Vinz probably had a hand in the riot burnings-’ Vinz’s aggressive, self-centered demeanor reflects ‘the malaise of the ghetto’, as commented by an unnamed Parisian. He in turn perpetuates this malaise, the unorganized rioting damaging his own community more than helping it, much like his quest for status and respect within his community rather than working to improve it. Sayid represents the middle ground, more or less content with life in the banlieue . He is most animated, and chooses to accept the poverty and drugs around him as the way life is. These are attitudes follow the characters around; when trying to pick up girls at the art gallery, their amorous, cloutish behavior is rejected- ‘With that attitude, how can we respect you?’ the girls respond.

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This is the essential dilemma that La Haine presents: youth, disenfranchised by living among hardship and hatred, unable to assimilate properly into Parisian society, only at home in the very environments that are destroying them, wasting precious time until tragedy strikes. In the case of La Haine , Vinz’s murder at the hands of incompetent police. The government does not help the banlieues , only sensationalizes, condemns, and then returns the violence. ‘Hatred breeds hatred,’ Hubert tells Vinz, before he is drawn back into the fray he has fought to escape. Each character approaches their struggles differently, but the end La Haine is not a film concerned with answers, only stories and their endings.

In this case, a tragedy and the moments that precede it, moments in which the banlieues’ bitter truths are laid bare, by way of drawing on a century of film history- from three second sepia captures of society’s mundane to full-fledged portraits of the modern era. France’s unique cinematic identity melds with an unsentimental neorealist narrative- it encapsulates the fears and furies of it’s leads, but what’s more it grounds them in a real environment, celebrating cinema’s remarkable ability to glimpse the lives of others, factual or fictional, and understand a little more about how to break that vicious circle.

Robert Eggar's The Witch

by Lucy Johns, mentor

How is a reviewer steeped in the teachings of the Enlightenment to talk about the new film “The Witch”? Its billing as a horror film, a genre unknown to this reviewer, presents further challenge. Yet it comes in the guise of historical drama, the story of a family beset by torments in mid-17th century Massachusetts. An epilogue explains that nearly all the dialogue comes from transcripts of actual witch trials, a common practice in that time and place. But this film is not a recreation of that time and place and the injustice that could and did tear families and communities apart, as for example, in Arthur Miller’s play “The Crucible.” While grounded in the the fanaticism of the time, it veers into magical realism, or more accurately, magical insanity.

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“The Witch” begins with a disembodied voice questioning why the settlers left all they knew and came where they did while the camera hovers over a child’s face, listening intently. Eventually another voice scolds that such questions are out of order, whoever is speaking is supposed to answer, not ask, questions. The film ends with a disembodied voice, equally insistent. The same voice? The speaker, standing before a tribunal with his family, is sentenced to exile for pride and lack of humility. The family departs as some Indian prisoners are escorted into the village by soldiers. A fate the family is presumably escaping.

On a farm hacked out of the wilderness, things start to go wrong. A baby disappears in the time it takes his sister to cover her eyes and say “Peekaboo.” A pair of twins, five- six years old, starts acting crazy. The oldest child, a girl, confesses grievous sins to her god and scares a sibling by pretending to be a witch. A hideous image of a baby being caressed by a gnarly hand that brings a knife down between his little legs is the first hint that something is more than just wrong, something supernatural is at work. The second oldest, a boy and his father’s principle helpmate, gets lost in the forest behind the farm and encounters a demon woman. He is returned to the farm, deathly ill, throwing up an apple with a bite out of it. Blood comes out of a white goat being milked. A black goat is a killer and speaks with a human voice. Women freed of religious restraint murder, dance naked, and ascend into the sky.

This potent Christian/pagan symbolism occurs within the frame of a family sunk in a “modern” version of deep-set superstition, fundamentalist religion. The father’s response to every mishap is prayer and catechism. Played with remarkable intensity and psychological insight by Ralph Ineson, this is a man completely in thrall to a god he assumes listens to his every word. Yet he is not a harsh person. He is tender to his wife, wild with grief and fear of god’s vengeance. He confides in his son and loves his daughter. But he also sins and lies in the interest of family harmony. His only release from the tension of betrayal and mysterious events is cutting wood, which he does several times during the film, each episode filmed from a different angle, each infused with greater and greater fury.

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The cinematography of “The Witch” is extraordinary. Muted colors, dramatic compositions, production design, special effects, the most revealing camera angle and distance for capturing dread, horror, pain, fear of god and so much else unknown testify to the talent of the cinematographer, Jarin Blaschke and the first-time director, Robert Eggers. Eggers also wrote the script and is credited as a production and costume designer for fairy-tale movies. The two have created a bewitching visual work you can’t stop watching while your mind rejects the absurdity of much that transpires.

What lifts The Witch out of the cheap thrills horror genre is not only the artistry but its seriousness of purpose. It explores a provocative intellectual question: what is the nature of magical thinking? The family is steeped in Calvinist precepts: any human is sinful nearly beyond redemption; any misfortune reflects inadequate belief in god; the devil lurks everywhere, staring from the eyes of animals - goats in particular - and sometimes taking over people. The film suggests that religion suffuses the mind with fantasy, a habit of thought that would readily assume a devil to be the origin and explanation of any mystery. The audience, applying a 20th century lens, sees sexual repression, woman as the source of evil (that apple! A forest bacchanalia!), absence of the most elementary psychological insight within the family dynamic. And yet, the film seems to ask: Are the supernatural images projections of deranged minds or…do they capture realities beyond human ken?

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What is the difference, anyway, between modern theories of cause and effect, between scientific explanations of the seemingly inexplicable and the primitive assumptions (historically and globally pervasive, one must note) so expertly dramatized in The Witch? This film’s artful symbolism and implicit challenge to the modern sensibility linger.

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Epilogue: This reviewer is reminded of “The Return of Martin Guerre” (France; 1982). A French film about a medieval village and war widow bewitched by a transient soldier, it introduces, at the very end, an exemplar of the modern mind, sent by the authorities to investigate. The official seeks truth, groping for what that is and how to establish it. “The Witch” doesn’t offer any link to modernity, preferring to follow the logic of magical insanity to a visually enticing conclusion.

© Lucy Johns March 7, 2016

2017 Tarkovsky Prize 2nd Place: Timmy Rouede

Reed’s THE THIRD MAN by Timmy Rouede
2017 Tarkovsky Prize 2nd Place

Many people are more fearful of the things that are yet to happen. If a person were to see a frightening image of Nosferatu, with no knowledge of him before hand, fear and troubling thoughts would form from thinking of what the scary person in the picture is going to do. Carol Reed’s Noir thriller The Third Man utilizes this type of fear to drive the audience off tract as much as the films pessimistic characters are.

The Third Man follows American pulp western writer Holly Martins, as he tries to uncover mysteries surrounding the death of his friend, Harry Lime, and ends up learning more than he bargained for. Throughout this flytrap of a film, it is evident that the most alarming threats to us are the ones we can’t see coming, and that when things are taken out of context, mistakes are made. The film excels at catching the audience and its characters off-guard, a state which increases the dominion of menace.  

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The Third Man emphasizes the fact that malefactors are more dangerous towards the people who can’t see them coming. This is reflected by the fact that all of the characters killed in the film are killed while off-guard. While the Porter at Harry’s apartment building is busy telling Martins on the street below that he has more info on Harry’s “Death”, he realizes too late that someone off screen (likely Harry), is in the room with him, and the porter is murdered.

During the sewer chase, while Martins is trying to get Harry (who is in cover) to surrender, British sergeant Paine, who has not noticed Harry, goes to Martins, urging Martins to get to cover. While Paine is distracted and out in the open, Harry shoots and kills Paine. These unfortunate deaths show that people are in more danger when they don’t expect real danger to come their way, right away.

Other people who did not expect to be victims are the families Harry sells diluted penicillin to. Vienna has a low supply of penicillin at this time, making it very important and very valuable. When the families are stricken with meningitis and gangrene legs, any type of relief will do, even if it is from the black market. As British police major Calloway exclaims “The lucky children died and the unlucky ones went of their heads” after the children took the diluted penicillin. If the parents knew Harry thought (and said) people were better off dead, they would take their chances with the meningitis, or find a moral black marketeer. Unfortunately, they did not see the consequences, and wrongfully suffered.

With Harry’s tactics of staying in the shadows to take out his enemies and benefit his needs doing him good, it is no wonder that the same type of tactics help the police bring Harry down. With Martins as the bait at a rendezvous to meet Harry, and the police out of plain site, even when Harry’s lover, Anna, yells to warn Harry of the trap, the police still get closer to Harry than they ever were before. Immediately after Paine’s death, while Harry, who has not noticed Calloway, is running away, the camera shows Calloway literally coming out of the shadows and shooting Harry, incapacitating him. This shows that anyone can become a victim when their killer is veiled, even actual killers. However, the film shows that people are not only victims when distracted, but also void of logical thinking.

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In the state of distraction, not knowing what is to come or what is happening makes people think quite irrationally. This is made most evident when the porter is found murdered. As the porter is carried away and dozens of passers-by are watching, a small boy notices Martins with Anna, who were planning on seeing the porter. Earlier, this boy saw Martins argue with the Porter. Since the boy does not understand English, and does not understand Martin’s role with the porter, he assumes the worst and urgently tells his father that Martins murdered the porter. Soon everyone in the crowd thinks Martins is guilty, as the camera pans on their faces, some concerned, some angered, but all focused. As Martins and Anna realize what is happening and run away, the little boy leads the group of villagers in the chase in a mob-like fashion. This sequence shows that in a scenario taken out of context, people will consider what they think is happening as factual evidence, even if others are put at risk. These types of people are so confident in their logic, that they are willing to be lead by anyone who thinks the same way. It is not the best way to think.

After Martins and Anna escape, Martins heads to his hotel to get a cab to take him to the police headquarters. Once Martins is in the cab, the cab begins driving quickly, and Martins begins thinking unreasonably. Martins is visibly in distress, begging the cab driver to slow down, and asks the driver whether he has orders to kill him. Martins is clearly thinking of the worst possible outcomes, likely thinking since the porter was killed, he may be next. It is not until they reach their destination, where a shocked Martins discovers he was being brought to a book club he was invited to. Martins was so focused on solving Harry’s “murder” that he forgot about the book club. His lack of preparedness is reflected more when he struggles to answer the attendees questions (Though It is likely that all of us would struggle to categorize the work of James Joyce).

Taking things out of context can cause, at best, unintended feelings, and at worst, attempted and/or successful murder. Martins faulty logic is on grand display at the films end. At Harry’s 2nd funeral, instead of following Calloway’s advice on being sensible and taking the last plane out of Vienna, Martins insist he “hasn’t got a sensible name” to him and waits for Anna. Matins thinks he may have formed a relationship with Anna in this whole affair, and that he can’t leave her. Realistically, thoughts of their future together are distracted, then murdered, as Anna walks right past Martins, not even acknowledging his existence. Maybe Martins should have remembered that Anna actively tried to help Harry escape, and proclaimed after Harry’s fake death that she would never love again. Maybe Martins was focused on other things. After Anna is finally out of frame, Martins casually smokes a cigarette, likely realizing he just doomed himself to stay in Vienna by thinking he could have a future with the lover of a man who killed children. The Third Man skillfully portrays how people perceive their dark thoughts as pure facts, with outcomes differing in severity.

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In Martin’s quest for resolution in Vienna, he finds that the lack of observation makes victims, and the abundance of imagination makes bigots. These unsettling messages are the kinds that can be applied to practically anything and anyone, today. Never be unsuspecting in unforgiving environments (or die), think logically in chaotic scenarios (or doom your future), and don’t follow misguided logic (or look like an idiot and/or wrongfully kill someone). Today we live in a world where we are, at the very least, concerned for what’s to come. However, if we take a better look at the frightening image that is today, and think optimistically, I know we will likely make decisions better, than that of Lime and Martins.

2017 Tarkovsky Prize 1st Place: Owen Reese

The Dark Journey of FANNY AND ALEXANDER by Owen Reese (16)
2017 Tarkovsky Prize 1st Place

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.

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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.

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.

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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.

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.

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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.

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.

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 "I Am Not A Witch"

by Lucy Johns, mentor

“I am Not a Witch” is unspeakably sad and strange. Sad because the inevitability of abuse of the child increases with every scene. Strange because the film overlays the modern apparatus of tourism and government on a society that runs entirely on superstition, on blaming someone nearby for every failure, every disappointment, every loss. 


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The film begins with an incredibly unsettling scene of tourists, both black and white, exiting a bus in the middle of nowhere to ogle two rows of women sitting immobile and silent on the ground, legs out, faces painted with white clay. The tourists chat, take pictures, ask questions of a guide as though looking at animals in a game reserve. A bank of white ribbons flutter behind the women. Their meaning will be revealed later. 

The film switches abruptly to a child observing a woman carrying a pot of water on her head. Seeing the child, the woman falters, the pot slips, the water spills. The woman shouts that the child is a witch. A courtroom scene ensues, presided over by a woman in uniform hearing testimony that the child is a witch. She is carefully neutral but it’s clear she’s concerned for the girl, who observes all but says nothing. When the child refuses to speak to deny that she’s a witch, the officer appears resigned. She confers with a higher official who takes the call in his bathtub where he’s being soaped and scrubbed by a well dressed woman. The girl’s fate is sealed, she is delivered to the witches’ compound. 

An extraordinary image of long poles topped by spools of white ribbon moving through a desolate landscape pulls back to reveal the witches riding on a flat-bed truck to a field where they will labor, obviously unpaid. They are each tethered at their back by a white ribbon that unspools as they move but that ultimately determines how far they can go. The child witch is also tethered in this manner. While she is removed from the field work to serve other purposes by the local leader who consigned her to her status, including being asked to pick the criminal from a line-up and serving as the source for white eggs promoted on TV, the ribbon is never removed. When he orders her to make rain come to the parched land, the logic of dependence on the supernatural for survival of an entire community works to its devastating end. 

“I Am Not a Witch,” written and directed by Rungano Nyoni, native of Zambia in southern Africa, reared in the UK, is a tale of scapegoating and helplessness before both earthly and natural powers. The locale is unfamiliar but the tendencies she deftly portrays are readily recognized, if often deeply sublimated, 

in modern societies. This may be part of the film’s widespread success, in addition to its excellent cinematography and unexpected music (18th century European). 

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The emotional and visual impact of “I Am Not a Witch” lingers long after it ends. As its themes resonate, it becomes not so strange after all. Does anyone picking from a lineup in a police station know better than little Shula who the perpetrator really is? Does anyone dealing with petty officialdom not understand the need to placate with a little magic – or lies anyway - if disaster is to be averted? Does anyone who knows the risks of abuse suffered by foster children not see what must become of a child lacking any parental protection at all? Does anyone else who sees this film recall the master manipulator blaming all the evils of the world on a single woman about whom believers chanted “Lock her up, lock her up”?

© Lucy Johns (2020)

Review of "McCabe and Mrs. Miller"

Review of “McCabe and Mrs. Miller” (American; 1971)

By Lucy Johns, mentor


Heroic acts amidst monumental scenery provide the conventional cinematic formula to visualize the conquest of the American west. Defying 50 years of film tradition, Robert Altman conjures the grueling grind and filthy conditions and random savagery of daily life in a forest mining village deep in pioneer Washington, where sheer survival was the only battle most people fought. "McCabe and Mrs. Miller" asserts this alternative memory of settlement to dramatize the brutality of early American capitalism and the powerlessness of its workers and the occasional rebellious visionary. Projects and plans and dreams. will be strangled by a force these people barely understand and cannot counter, the greed that imposed  capitalist order on untamed wilderness by force when guile failed.

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The first hint of individual enterprise in the forbiddingly dark and wet terrain arrives with John McCabe, a small-time card shark who understands the power of personal style over people deadened by work and weather. Before entering a mining camp for the first time, Warren Beatty sheds his shapeless greatcoat, dons a fashionable bowler, and clamps a cigar between a full set of teeth set off by a silver cap. He conquers by force of image and the hint of a notorious past. Seeing no women about, he procures three "chippies" and sets them up in tents to be visited for a nickel. These unattractive women, whom the director individualizes despite their stereotypical task, are even more powerless than the townsmen who rejoice at their arrival. Their presence, however, inspires one man to send away for a young wife. She comes to town in the same wagon as the beautiful Mrs. Miller, who berates McCabe for his narrow vision and persuades him to invest in a bathhouse, a brothel, and some rules of cleanliness that become the talk of the region. Julie Christie creates a house of light and music and pleasure and a community of women who care for each other and provide respite - for a fee - from the grim reality outside. McCabe himself succumbs to the expensive - $5! - Mrs. Miller. Her aspirations exasperate him - she reads slowly as a finger traces the lines in books and has a head for figures - but her beauty and flashes of sweetness enchant him. She rouses "poetry" in his soul, a longing for a life he has never experienced but soon dreams of. If only, he mutters once as he prepares to visit her, she would allow him into her bed just once without paying first. 


The flow of funds stimulated by this most basic of businesses  (presented by director Altman as benign, even beneficial, to both the proprietors and the customers)  attracts the notice of the mining company. As any large capitalist enterprise will, it seeks to capture any expenditure made for any purpose. Two minions arrive in a phaeton drawn by a pair-in-hand, an elegant carriage available only to the powerful, to offer a buyout. McCabe treats the prospect as a poker game. He bluffs to force them to raise. Mrs. Miller's eager reaction to the news and her storm of protest at McCabe's feints brim with the powerlessness of women and portend the helplessness of anyone in the way of monopolist expansion. She knows what men are capable of when riches are there to be grabbed. McCabe, reaching the limits of his mental capacity with this particular deal, pays no attention. He naively seeks the help of a lawyer in the nearest city to protect him. In a moment of exaltation at the problem presented, William Devane lectures McCabe about the rule of law and the role of government. Both will shield the little man against rapacious monopoly force. The attorney's name, Clemens Samuel in gold letters on his store front, evokes a subtle reference to the greatest democratic artist of the era, Samuel Clemens (Mark Twain). The audience for the first time gets to place this drama in the late 19th-early 20th century, only 70 years - a single lifetime - before Altman recreates the lawless western territories. 


The utter futility of resistance to this force plays out in the village. A strapping, tender, harmless cowboy who delights the brothel prostitutes is gunned down for no reason by a hired killer with little Dutch boy haircut. His two accomplices, a bear of a man and a genuine Indian who embody the raw indifference of frontier freelancers to higher human aspirations, taunt McCabe and then start to track him. They will carry out a faraway decision to eliminate a barrier who didn't understand that the first offer was final. The tragedy of McCabe's fate is poignantly postponed for a brief scene. He sits on Mrs. Miller's bed, apologizing and crying over losing his best and her only chance to grab a better future. She takes him into her arms and onto her breast without payment. When she leaves the room in the dawn of silent, snow-bound streets, the viewer knows McCabe is doomed. She would not have yielded to feeling, would not betray her own relentless pursuit of self-protection, were there the least chance he could reappear to disappoint her again. 

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McCabe is killed but not before he shoots all three of his assassins, two by hiding and one by playing his last poker hand, seeming to die in a snow drift but poised to deliver a final bullet to the forehead of the bear hunter. In a slightly incongruous parallel scene, the town turns out to save its unused church that catches fire during the hunt. This glimpse of community and redemption to come feels unpersuasive to an audience tense from all the killing and suddenly confronted with Mrs. Miller's morning destination, an opium den in the Chinese ghetto at the edge of the town. She is an addict seeking her only respite from an unkind and unjust fate. 


Altman's vision of how the west was actually won initiated his unique film chronicle of American life at its less glorious. Yet the artistry of this early film belies its sordid content. The soundtrack of "McCabe..." features nothing but songs of Leonard Cohen, howling winds, incessant downpours of rain and snow, the lonesome  whistle of a train, gunshots, the plink of a violin missing its bow. No background muzac lures the viewer into this dismal place. Cohen's lyrics are so beautiful and tunes so haunting they can distract from the unhappy story: 

"Like any dealer he was watching for the card
That is so high and wild he'll never need
To deal another
He was some Joseph looking for a manger...

And then leaning on your window sill
He'll say one day you caused his will
To weaken with your love and warmth and shelter..."

("The Stranger Song" ©1966)



"Oh the Sisters of Mercy they are not
Departed or gone,
They were waiting for me when I thought
That I just can't go on...


Yes, you who must leave everything
That you can not control; 
It begins with your family, 
But soon it comes round to your soul..."

("Sisters of Mercy" ©1967)

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Unfortunately, the reconstruction of the film on video flattens the original storm blues, forest greens, and snowy, rainy grays that were the colors of life of this continent at the edge of civilization. 

It must be noted that the injustice that suffuses "McCabe..." misses a crucial element in the history of that time and place. Sex and drugs and death were not the only escapes. Thousands of mine and lumber workers in Washington were organizing as the Industrial Workers of the World, the legendary "Wobblies." They could be as violent as the capitalists but their vision was generous. McCabe's town would have swarmed with them. 

Does their absence signify Altman's preference for rebellion over revolution? Rebellion is individual, is endemic to adolescence, and often takes artistic forms. It is easily dissipated, co-opted, even commercially exploited. It does not challenge power directly, as revolution intends. Altman's affinity for rebels, starting with the iconic James Dean, is echoed in this and subsequent films. Dropping out, as Mrs. Miller and her customers do,  was not the only option available at the time. Viewers in mid-20th century America who were rebelling against the crushing conformism of the American Century would recognize the appeal of this course of action. Others would love Altman's challenge to the myth of the west and the uncompromising realism of his subject, dialogue, and production. But they might also miss a more accurate portrayal of the political passions evoked by untrammeled capitalism not so long ago.

©Lucy Johns December 13, 2003

Review of LADY MACBETH

by Lucy Johns, mentor

Before there was film noir, there was Lady Macbeth. The woman whose passion overwhelms and thereby corrupts men is a timeless force that undermines patriarchal order. Whether she grasps without reserve for sex, power, or knowledge (Eve!) she must, in the end, be punished.

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The new film “Lady Macbeth” from the little known British director William Oldroyd adds a disturbing enhancement to this timeless parable. Not only is she not punished, the lady uses her power to reach into and destroy within a segment of society that truly has no recourse, the black underclass, even more helpless against patriarchy than a woman whose wiles may save her. A white woman is oppressed, no question. A black person, woman or man, is ever a handy surrogate to suffer the wrath of the oppressor. A white woman knows this, exploiting white supremacy to avoid or at least postpone her own reckoning.

The film opens on an image of a bridal veil on a head of dark hair. The veil has intricate detail: this is not a poor person. While the congregation sings a benediction, she turns her head slightly to the black-clad shoulder looming next to her. Florence Pugh’s eyes, the angle of the camera on her face, unmistakably convey that she doesn’t know this person. In fact she was sold, along with some land, for marriage to the son of a local Scottish tyrant. Her new husband treats her with icy contempt, her father-in-law, living in the same house, with implacable hostility. The black maid servant Anna, taking her cue from her masters, shows no sign of potential for female bonding. She wakes her new mistress every morning with a clatter of immense wooden shutters. She tightens the corset strings with expert strength. She does as she’s told but intuits that she can take her anger out against another woman helpless against the family males. Catherine is utterly alone, utterly powerless in this house of strangers.

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When her husband leaves for an indeterminate time to take care of business, Catherine takes to the moors, which she has been forbidden to do. Exultant from fresh air and momentary freedom, she happens upon a gathering of farmhands tormenting Anna. Her manner betrays no diffidence as she orders them to stop. Something about the ring leader makes her hesitate. He rushes her. His temerity, followed by invasion of her bedroom, evokes passion rather than rage. They fall into tumultuous sexual bliss.

Of course this cannot end well. Murders, betrayals, extraordinary complications emanating from the dead, follow. Yet this lady Macbeth, asserting agency that violates the limits of her time, models what women have to do to gain any freedom of action whatsoever. That she ends as she began, utterly alone, is not the price normally exacted for such transgression.

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Oldroyd’s filming shows great skill in shaping the medium and the messengers to the story. Catherine is posed, motionless, for longer periods than actors normally sit or lie still in a movie. There is little music to distract from the visual bleakness of life in that time and place. The house is almost as soundless as its denizens are constricted in movement and expression. Oppression conveyed through lengthy and repeated minutes of stillness ensures the eventual explosions are all the more emotionally powerful. The actors - Naomi Ackie as Anna the servant (slave? This is never clarified.), Christopher Fairbank as the presiding tyrant, Cosmo Jarvis as the irresistible force of illicit sex and especially Pugh as a maid mad to test her and others’ limits - are thrilling to watch. This is a Macbeth expertly fitted, 400 years later and filtered through Nicolai Leskov’s 19th century short story “Lady Macbeth of Mzensk,” to a modern sensibility alert to the misogyny and racism that pervade western societies to this day.

© Lucy Johns, 2017

Review of THE RETURN

By Lucy Johns, mentor

The Return is a film archetypically Russian in its enigmatic story and elemental imagery. It’s possible that ambiguity became so inbred in the Soviet arts during the 20th century that unadorned realism simply disappeared as an approach to film. It’s also possible that the theme of The Return is too painful to confront directly. Regardless, the film sustains interest and suspense with its masterful symbolism and continual small surprises.

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Two young brothers living with their mother and grandmother arrive home one day to discover that their father, absent for 12 years – probably the entire life of the younger brother Ivan – has returned. He sleeps a bit (perhaps after having sex with his wife, perhaps not) and insists on giving wine to his sons, a gesture disapproved but not prevented by the women. He announces that he and the boys are going on a trip, ostensibly to fish. The boys are overjoyed.

They are also completely unprepared for the lack of care they receive and the lack of information about destination, location, or duration encompassed by the announcement of a “trip.” Andrei, more adventurous due to his age and elder status, takes pictures and goes with the flow of his father’s terse manner. Ivan, apprehensive with unspoken and if spoken, unanswered, questions, is defiant. They drive through desolate landscapes to desolate places. The father behaves mysteriously. The boys stumble along, arguing about compliance with this stranger’s orders and only occasionally agreeing about how to cope with their situation.

Finally they arrive by boat at an island, uninhabited and unmarked except for a tower. The father takes off on foot for undisclosed reasons and without a word as to how they will subsist in this place. He digs up a trunk, extracts a box, and secretes the box in the boat, all unobserved by his sons, who have moved out to find worms for their fishing rods. Eventually, a violent conflict erupts. Distraught, Ivan runs to the tower and threatens to jump. His father attempts a rescue but fails. Death alters the terms of the trip, which ends, as it began: destination unknown.

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This minimal story derives its force from the challenges faced by the two boys, in particular continual abandonment. Abandonment of family defines the father. The elder brother abandons the younger constantly. The father abandons both periodically even as he has them in his charge. On one level, the film is presenting the primeval dares that presumably force boy children to become men by risking their own and threatening others’ lives. On a deeper level, the film grips with the terror of being left alone to fend for oneself without preparation, warning, or obvious means. The unremitting tension among the family males conveys the pitiless theme: no one can count on anyone for anything and growing up means confronting and surmounting this ineluctable fact. The pain of this reality is barely mitigated by the character of the mother, an undemonstrative but loving parent. She’s absent however, for most of the film, during which the males enact ancient rituals of dare, risk, order around, fight, figure it out, or die.

The film’s imagery and tone reinforce the foreboding and dread of the story. Water – placid, drenching, brooding, dangerous – dominates. The first scene occurs at a shoreline that invites death-defying dives into unknown depths. Failure to conquer the fright that wells up from this prospect is punished with abandonment in a torrential downpour, a vision of absolute misery that will recur. Water is the source of food, but only after major effort. Water is the moat between life at least somewhat familiar and complete break with civilization. This prevalence of water is not typical of Russian fables, pictured more commonly in dense forests or on endless steppes.

Although the film is in color, the chiaroscuro lighting creates an impression of blackness and a landscape of stark outlines that symbolize the bleakness and danger of the human activity in the foreground. This director has studied his Bergman and Russian predecessors. His artistic skill occasionally breaks through the surface of the film, with scenes whose elegant composition is stronger than the simple action taking place. The father’s darkly seductive, yet almost expressionless face, is an element the director places and watches with a painter’s care.

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In fact, the film concentrates on faces with singular intensity. The human face can be a source of meaning and explanation and comfort. Not here. Only the children reveal their emotions in smiles, scowls, grimaces, tears. The adults move their eyes but transmit almost nothing a child could comprehend. They are a mystery when viewed through a child’s eyes, the vantage point of this film. It bodes well for the director that the sentimentality and self-pity that lurk in this perspective are completely absent in this work.

Has the father survived a gulag and returns to teach his sons to do the same? Or perhaps the military, once guarding a god-forsaken outpost where something life-preserving was buried and must now be retrieved and bequeathed? Did this director experience the treatment by parents so eloquently portrayed? Whatever its intellectual origin, this film exemplifies the paradox at the heart of successful art. It melds light and shape and color that grasp with irresistible emotion in order to create a vision of life whose only triumph is having survived to tell the tale.

© Lucy Johns 2004

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.

Review of LES ENFANTS DU PARADIS

by Lucy Johns, mentor

“Les Enfants du Paradis” is a sprawling 19th century novel of a film. it creates a familiar world in meticulous physical detail, develops a few paradigm characters an audience wants to know more about at every turn of their cosmopolitan lives, shimmers with cultural references for the educated commentator. It even lodges in the great European tradition of political subversion so veiled that censors beguiled by the story should not notice the challenge. It is, in short, an irresistible, unforgettable and timeless cinematic achievement.

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Through what must have been heroic maneuvers to secure financing and space for his vision, director Marcel Carné built an immense Boulevard to frame his story of a woman so beautiful that men’s entire lives warp around their desire for her. The Boulevard signifies the era when such public spaces were new in Paris, circa 1830, exploding with street life reminiscent of but much bigger than its medieval antecedents. Great crowds, a constant flow of coaches and horsemen, blocks of sideshows throng the scene. One of the attractions is a completely naked woman to be viewed for only a few centimes. That she is immersed in a barrel of water, showing only her face, neck and sculptural shoulders, is unknown until the gullible are inside the peep show. A handsome aspiring actor makes the rounds of little theaters, pushing for a place with operatic flair and unflagging ambition. A sinister gangster plies his trade in theft, fencing, perhaps a murder here and there. A mime, so disrespected he performs on stage outside, not meriting the price of admission, slumps in his shapeless white garments, observing the surges of people through heavily painted eyes. These are the characters we will follow for the rest of the film. The woman, now clothed in a fetching dress, attracts the actor, who woes her with poetry and unmistakable lust. She brushes him off with magnetic charm, then enters the gangster’s storefront, apparently familiar, where he bores her with philosophical tirades explaining his misanthropic life and proclaiming indifference to love. She leaves, he follows, they pause to listen to a barker promoting a play. A fat gentleman sidles up to her, the stereotype distraction, while the gangster picks his pocket. He bawls accusations at the woman, attracting a gendarme who shouts for a witness. The mime awakens. His pantomime of the woman, the victim, the pickpocket and the crime entrances the crowd and relieves the woman of suspicion. She tosses him a rose. His fate is sealed.

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The mime Baptiste is Jean-Louis Barrault, one of the greatest of the 20th century and surely the best such performance ever in film. The beauty Garance is Arletty, whose affair with a German officer during the Nazi occupation of Paris must’ve been a factor in Carne’s ability to get this film made in the middle of World War II. (It also earned her a prison term for collaboration after the War.)

Garance’s lovers - respectively the menacing crook, the histrionic actor and later an insufferable Count of the realm - play their roles to perfection. None is able to capture her love although sex is readily available.

This predicament of unrequited love is a pervasive theme of French films, the female object of desire whose body is compliant but whose heart is closely guarded. “Les Enfants” has deeper reverberations, however. Baptiste, who tells Garance of constant beatings by his father during childhood, escapes incessant pain in dreams and then in the wordless anguish his art projects. Art saves lives seemingly doomed to helpless failure. Did this theme influence Ingmar Bergman, whose Alexander in “Fanny and Alexander” is also going to be saved by artistic pursuit? Garance, beautiful, free-spirited, radiating joie de vivre, seems to be France itself, acquiescent but not conquered by German rule. Jeanne Moreau’s Catherine in Francois Truffaut’s “Jules and Jim” reprises this French archetype, acquiescent but not conquered by her German husband.

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“Les Enfants du Paradis” is classical film-making, The camera is still nearly always, filming activity and conversation from a respectful distance. No hovering countable seconds over faces here, so annoyingly prevalent in contemporary movies. It also makes clever use of an ancient dramatic strategy, the play within the play, wherein to catch the conscience of the king. Many scenes occur on stages of theaters full of rapt patrons, an homage to theater as a social force. Garance’s aspiring actor rises to play Othello, where he can strangle the beloved he thinks he’s lost as a foil for the beloved he can’t lose because he never had her. Baptiste, too frightened to embrace Garance in real life when she waits patiently, rises to murder in a play to get some clothes that will let him follow his beloved into a ball. The crowds that began the film, so full of possibilities, end it by overwhelming any lovers who thought they might beat the odds.

Life, not love, is the paradise that “Les Enfants” must embrace. The film is not so much romantic as defiant for a time when no one could know the outcome of Nazi conquest of most of Europe. Such defiance keeps civilization going when power seems out of reach. This message resonates as deeply 70 years later, here in the United States, as it must have in France when “Les Enfants du Paradis” was made.

© Lucy Johns

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.