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dimanche, 04 novembre 2012

Sly le révélateur

expendables-2.jpg

Sly le révélateur

par André WAROCH

Le succès colossal d’Expendables II est l’occasion de faire le bilan de la carrière de Sylvester Stallone, et d’essayer de comprendre l’évolution de son image telle qu’elle fut livrée, selon les époques, par les médias occidentaux et particulièrement français. Et de ce qu’elle révèle de la psychologie profonde de nos « élites », ces fameuses élites médiatiques « qui-nous-disent-ce-qu’on-doit-penser » et dont il serait plus exact de dire que leur fonction, plus subtile, est de nous signifier lesquelles de nos pensées peuvent être exposées au jugement public, et lesquelles doivent rester entre quatre murs. Puisque que c’est de ce contrôle idéologique et culturel impitoyable de la population, c’est de cette censure permanente de l’agora que découle, en fin de compte, leur domination politique.

Remontons jusqu’au milieu des années 80. Stallone semble être devenu le roi du monde. Coup sur coup, Rocky IV et Rambo II se sont installés au sommet du box-office planétaire. Toutes muscles dehors, l’acteur, bannière étoilée au vent, y affronte et terrasse les communistes, que ceux-ci soient russes ou vietnamiens. Ce patriotisme, sincère, naïf et assumé, qui trouve toujours un écho favorable dans l’Amérique profonde, va néanmoins lui mettre à dos cette classe médiatique. Sa carrière, à partir de là, va décliner irrémédiablement.

De plus, alors que la menace soviétique s’éloigne puis s’éteint, un pan essentiel de la culture de droite aux États-Unis s’effondre comme un Mur de Berlin virtuel. Les films de Sly (et accessoirement ceux de Chuck Norris, qui met sa carrière cinématographique en sommeil au début des années 90) apparaissent subitement appartenir à une autre époque, exalter un combat sans objet. Peu à peu, Schwarzenegger, plus calculateur, plus cynique, va s’imposer comme le nouveau roi des acteurs-athlètes, alternant savamment films d’action de facture « classique », œuvres de S.-F. ambitieuses, et comédies dans lesquelles il va, avec beaucoup d’à-propos, s’auto-parodier volontairement. Pendant ce temps, Stallone va s’entêter dans des films « de droite » qui vont marcher de moins en moins bien et attiser les quolibets.

Mais plus qu’aux États-Unis, c’est en France, alors, que le nom de Stallone commence à déclencher immanquablement des ricanements aussi mauvais que pavloviens. Car l’image qui s’impose alors de Sly est celle d’une « montagne de muscles sans cervelle ».

Il est inutile de chercher une quelconque origine « populaire » dans ce phénomène. De manière très cynique, on pourrait presque dire que, d’une certaine manière, le « peuple », dès cette époque, a disparu dans ce pays, remplacé par « l’opinion publique », c’est-à-dire l’agora censurée.

La haine que les élites médiatiques éprouvent pour l’idéologie dont Stallone est le vecteur, n’a que peu à voir, finalement, avec sa lutte contre le communisme soviétique avec lequel elles ont rompu depuis déjà longtemps. Il est, à ce titre, très intéressant d’examiner, vingt-cinq ans plus tard, le casting de stars d’Expendables II : Stallone, le véritable maître-d’œuvre du projet, est accompagné et secondé, dans l’ordre de leur notoriété, par Arnold Schwarzenegger, Bruce Willis, Jean-Claude Van Damme, Chuck Norris et Dolph Lundgren. On se croirait dans un congrès du Parti républicain. Si Norris et Willis ont toujours apporté à ce dernier leur soutien public, Schwarzenegger a carrément été élu gouverneur républicain de Californie. Quant à Stallone, s’il ne s’est jamais engagé officiellement pour tel ou tel parti, il suffit de voir le film Cobra réalisé en 1986, dans lequel il incarne un Dirty Harry bodybuildé, pour comprendre quel est son positionnement concernant ces questions clivantes à Hollywood que sont la peine de mort et la lutte contre le crime.

Cette sur-représentation d’acteurs de droite déclarés est absolument extraordinaire quand on connaît l’état politique du cinéma américain, dont les comédiens sont de gauche à 90 %, et fait de ce film une riposte à Ocean’s Eleven qui regroupait d’autres stars plus récentes, plus efféminées, plus bourgeoises, plus « intellectuelles », et ayant bien sur massivement soutenu, par la suite, l’élection du Messie Obama.

La seconde remarque concernant ces six noms est la suivante : trois d’entre eux sont européens.

Pour le formuler autrement : pour faire les films qu’ils avaient envie de faire, des films d’action, des films d’aventure, des films de S.-F., des films d’arts martiaux ou des films de guerre, le Suédois Lundgren, l’Autrichien Schwarzenegger et le Belge Van Damme ont ressenti le besoin impérieux de s’exiler aux États-Unis. Tout comme l’Anglais Ridley Scott, qui a réalisé en 2000, pour le compte des studios hollywoodiens, le film Gladiator, véritable plongée dans les racines romaines et antiques de l’Europe.

Je ne résiste pas au plaisir de citer un grand penseur de la dégénérescence de l’Europe, Guillaume Faye, dans son maître-livre L’archéofuturisme paru en 1998 :

« Le succès des superproductions hollywoodiennes s’explique par leur caractère imaginatif et épique, par leur rigorisme dramaturgique, l’ultra-professionnalisme de la production et de la distribution, une technicité parfaite… Ce qui rattrape largement la fréquente indigence des scénarios ou des bombardements de clichés infantiles et sirupeux. Hollywood fait du “ Jules Vernes filmé ”, et souvent avec des scénarios écrits par des Européens dégoûtés de l’absence de dynamisme de la production européenne.

Les Français et les Européens ont perdu le sens de l’épopée et de l’imagination. Qu’est-ce qui nous empêcherait de les retrouver ? Qui nous l’interdit ? Pourquoi aucun Européen n’a-t-il eu l’idée de traiter (à notre manière, sans doute plus intelligente, et tout autant dramaturgique) les thèmes de E.T., Jurassic Park,  d’Armageddon ou de Deep Impact, de Twister, de Titanic ? »

En France, le dernier à avoir pu rivaliser sur le terrain du film d’action avec les Américains a été Jean-Paul Belmondo. Entre 1975 et 1983, il a triomphé dans des films musclés, à grand spectacle, truffés de cascades. La question se pose alors de savoir pourquoi « Bébel » n’a pas eu d’héritier. Et au-delà du simple film d’action de « musclé », il faudrait parler évidemment, comme le souligne Guillaume Faye, de la fin du cinéma épique populaire en Europe, dont Belmondo était en fait une survivance.

En France, à quel genre de films sont consacrés aujourd’hui les plus gros budgets du cinéma ? À des comédies, Astérix et Taxi en tête, qui sont, en fait, des parodies des grands films épiques d’autrefois. Comme si les Français et les Européens n’étaient plus capables d’autre chose, quand ils essaient de sortir du cinéma intellectuel, nombriliste et pseudo-élitiste, que de dérision.

Alors pourquoi les Européens n’ont-t-ils pas pu faire Gladiator ? Et plus révélateur encore pour nous, pourquoi Christophe Lambert n’a-t-il pu incarner Vercingétorix que dans un film américain (même si celui-ci se révéla être un navet infâme) ? Vercingétorix, symbole du patriotisme français, qui tenta de repousser par les armes l’invasion étrangère ? Poser la question, c’est apporter la réponse.

Imaginons un film sur ce héros national tourné en France : à quoi pourrait-il ressembler, à part à une comédie grotesque tournant en ridicule les mythes nationaux (ce qu’a été Astérix) ?

Il y a bien une autre option, évidemment, c’est le film de repentance : les soldats gaulois, racistes et moustachus, se montreraient injustement cruels avec les immigrés italiens, mais le chef arverne, révolté, prendrait fait et cause pour les opprimés. Son homosexualité latente s’éveillerait ensuite à l’occasion d’une nuit d’amour avec un jeune éphèbe de Rome arraché des griffes des beaufs celtiques. La bataille finale d’Alésia montrerait tout de même Vercingétorix luttant contre l’ennemi étranger, mais accompagné de son nouveau fiancé ayant trahi la cause de César par amour, ainsi que de quelques Noirs et Arabes dont on expliquerait qu’ils ont traversé les mers pour défendre la liberté et le progressisme contre les fascistes romains, même si l’histoire officielle (de toute façon raciste) n’en garde pas trace.

Le retour fulgurant, avec les deux Expendables, de Sylvester Stallone et de ses collègues sur le devant de la scène, alors qu’on les croyait morts et enterrés depuis quinze ou vingt ans – mis à part Bruce Willis – ne peut pas être interprété idéologiquement : après tout, le film d’action ne s’est jamais arrêté aux États-Unis. Ce qui s’était essoufflé, c’est le sous-genre « héros musclé et surpuissant » qui avait été remplacé justement, entre autres, par la série des Die Hard avec Willis.

On voit bien, à la vision de ce film, ce qui peut unir entre eux ces acteurs  qui ont vraiment l’air de s’entendre comme larrons en foire : ils assument, sans aucun état d’âme, la violence inhérente au monde des hommes. On n’essaie pas de comprendre, encore moins d’excuser son ennemi : on l’anéantit. La rupture est alors inévitable entre ces « hommes de toujours », comme dirait Philippe Murray, et la nouvelle Europe des hommes d’après.

En 2005, Arnold Schwarzenegger, en tant que gouverneur de Californie, refuse de gracier un condamné à mort. Il est exécuté le lendemain. Alors, en Autriche, à Graz, ville natale de « Schwarzie », on s’insurge. Car, quelques années auparavant, on avait débaptisé le  stade de Graz-Liebenau pour lui donner le nom de la star. Éclairé sur sa véritable philosophie, le conseil municipal, soudain outré, s’apprête à voter une procédure pour de nouveau débaptiser l’enceinte, quand Schwarzenegger, de lui-même, retire à la ville le droit d’utiliser son patronyme. Le bâtiment reprend alors son ancienne appellation. Le conseil n’a pas suivi les recommandations de l’opposition des Verts, qui souhaitait donner au stade le nom du condamné à mort, Stanley Williams, chef de gang, condamné pour quatre homicides.

Les « élites » médiatiques européennes et américaines partagent peu ou prou la même idéologie, la même vision du monde, et se considèrent investies de la mission sacrée d’imposer cette vision à la planète entière, et d’abord en Occident, puisqu’elles y ont déjà pris le contrôle des canaux de communication. Aux États-Unis, toutefois, leur domination est entravée par le conservatisme très fort, et lui aussi d’essence religieuse, de la population de base. L’expression convenue des « élites déconnectées du peuple » est beaucoup plus pertinente s’agissant du cas américain que pour ce qui concerne l’Europe, où il ne s’agit que d’un argument démagogique servi par l’opposition pendant chaque campagne électorale. Si l’on veut bien reprendre cette expression au pied de la lettre, on pourrait même dire que c’est le contraire qui est vrai : les peuples européens n’ont jamais été autant connectés aux « élites », buvant ses paroles comme un nourrisson boirait le lait empoisonné d’une mère perverse. Ils n’ont jamais autant été privés de l’idéologie alternative et des ressorts psychologiques qui leur permettraient de se mobiliser et de s’organiser pour défendre leurs intérêts. Les peuples européens sont comme un fruit qu’on a pressé pour en vider tout le suc, tout le contenu vital.

Plus que toute autre chose, c’est le caractère immensément populaire des films et de la personnalité de Sylvester Stallone, qui, depuis trente ans, lui vaut la haine des « élites » occidentales.

André Waroch


Article printed from Europe Maxima: http://www.europemaxima.com

URL to article: http://www.europemaxima.com/?p=2769

00:05 Publié dans Cinéma, Film | Lien permanent | Commentaires (0) | Tags : cinéma, film, 7ème art | |  del.icio.us | | Digg! Digg |  Facebook

vendredi, 25 mai 2012

Hommage à Schoendoerffer...

Hommage à Schoendoerffer...

pierre schoendoerffer,michel marmin,bruno de cessole,jérôme leroy,marc charuel,françois bousquet,drieu la rochelle,alain de benoist,jean-françois gautier,claude debussy,willsdorff

Le numéro de mai 2012 de la revue Le spectacle du monde est en kiosque. 

Le dossier est consacré à un hommage au cinéaste Pierre Schoendoerffer, récemment décédé. On pourra y lire, notamment, des articles de Michel Marmin ("Le cinéaste des valeurs perdues"), de Bruno de Cessole ("L'heure des héros fatigués"), de Jérôme Leroy ("Willsdorf ou la gloire du sous-off"), de Marc Charuel ("Soldat de l'image") et de Philippe Franchini ("De l'Indochine au Vietnam"), ainsi qu'un entretien avec Jacques Perrin ("Pierre aura été un modèle pour beaucoup").

Hors dossier, on pourra aussi lire des articles de  François Bousquet ("Drieu dans la Pléiade", "Virginia Woolf au féminin") ou de Jean-François Gautier ("Claude Debussy, génie tutélaire"). Et on retrouvera aussi  les chroniques de Patrice de Plunkett et d'Eric Zemmour ("La fin des modérés").

00:05 Publié dans Cinéma, Revue | Lien permanent | Commentaires (0) | Tags : revue, cinéma, schoendoerffer, film, 7ème art | |  del.icio.us | | Digg! Digg |  Facebook

dimanche, 23 janvier 2011

Werner Herzog - Finding ecstatic truth

Werner-Herzog-001.jpg

Werner Herzog — Finding ecstatic truth in the most extreme circumstances, embracing the world that is both brutal and chaotic

Werner Her­zog, Con­quest of the Use­less: Reflec­tions from the Mak­ing of Fitz­car­raldo, Trans. By Krishna Win­ston (Ecco, 2009)

by Lawrence Levi

 Ex: http://www.new-antaios.net/

 

 

 

 

 

 

One of the most revered film­mak­ers of our time, Werner Her­zog wrote this diary dur­ing the mak­ing of Fitz­car­raldo, the lav­ish 1982 film that tells the story of a would-be rub­ber baron who pulls a steamship over a hill in order to access a rich rub­ber ter­ri­tory. Later, Her­zog spoke of his dif­fi­cul­ties when mak­ing the film, includ­ing cast­ing prob­lems, reshoots, lan­guage bar­ri­ers, epic clashes with the star, and the logis­tics of mov­ing a 320-ton steamship over a hill with­out the use of spe­cial effects.”

Orig­i­nally pub­lished in the noted director’s native Ger­many in 2004, Herzog’s diary, more prose poetry than jour­nal entries, will appeal even to those unfa­mil­iar with the extrav­a­gant 1982 film. From June 1979 to Novem­ber 1981, Her­zog recounted not only the par­tic­u­lars of shoot­ing the dif­fi­cult film about a fic­tional rub­ber baron—which included the famous sequence of a steamer ship being maneu­vered over a hill from one river to another—but also the dream­like qual­ity of life in the Ama­zon. Famous faces swim in and out of focus, notably Mick Jag­ger, in a part that ended up on the cut­ting room floor, and the eccen­tric actor Klaus Kin­ski, who con­stantly berated the direc­tor after step­ping into the title role that Jason Robards had quit. Fas­ci­nated by the wildlife that sur­rounded him in the iso­lated Peru­vian jun­gle, Her­zog details every­thing from the omnipresent insect life to pira­nhas that could bite off a man’s toe. Those who haven’t encoun­tered Her­zog on screen will undoubt­edly be drawn in by the director’s lyri­cism, while cinephiles will rel­ish the oppor­tu­nity to retrace the steps of one of the medium’s mas­ters.” — Pub­lish­ers Weekly

“As the book makes abun­dantly clear, this isn’t the jun­gle pro­moted by orga­niz­ers of eco-tours: It’s a place of absur­dity, cru­elty and squalor; of incom­pe­tence and grotes­query; of poi­so­nous snakes and insects from a fever dream; of Indi­ans armed with poi­soned arrows and Indi­ans who craftily use the media. Haz­ards abound: greedy offi­cials, deranged actors and drunken helpers… What tran­spires in the jun­gle, com­bined with his native astrin­gency, moves [Her­zog] to a cur­dled poetry, to ecstasies of loathing and dis­gust… Much of Herzog’s focus here is intensely phys­i­cal, but he is also an imag­i­na­tive cul­tural observer.” — San Fran­cisco Chronicle

…the befogged inter­nal swirl of Herzog’s mind becomes an improb­a­bly apt van­tage point from which to view the his­tory of Fitz­car­raldo. For all his mad­den­ing opacity…Herzog ren­ders a vivid por­trait of him­self as an artist hyp­no­tized by his own deter­mined imag­i­na­tion.” — Mark Har­ris

fitzcarraldo.jpgThe jour­nal entries that make up this dis­arm­ingly poetic mem­oir were penned over the course of the two and a half years it took Her­zog to make his film Fitz­car­raldo, for which he won the best direc­tor award at Cannes in 1982. Herzog’s earthy and atmos­pheric descrip­tions of the Ama­zon jun­gle and the Natives who live there among wild and domes­ti­cated ani­mals in heavy, humid weather con­jure a civ­i­liza­tion indif­fer­ent to the rhythms of moder­nity. The impos­si­ble odds that con­spired to stop pro­duc­tion of the film and the sheer obsti­nacy it took to attempt it in the rain for­est instead of a stu­dio par­al­lel the plot of the film itself: with the help of local Natives, Fitz­car­raldo pulls a steamship over a steep hill to access rub­ber so he can earn enough money to build an opera house in the jun­gle. Her­zog has made over 50 films dur­ing his pro­lific career.” — Donna L. Davey

The acclaimed director’s diary of his time mak­ing Fitz­car­raldo (1982). From the begin­ning, the film faced more chal­lenges and uncer­tain­ties than most of Herzog’s other movies, and he com­posed a lengthy list that ended with the grim fore­cast that it could “be added to indef­i­nitely.” Film­ing had to start anew after Jason Robards, the orig­i­nal lead and an actor Her­zog came to scorn, aban­doned the project halfway through due to ill­ness, and Mick Jag­ger, set to play the lead character’s assis­tant, had to drop out to go on tour. When film­ing restarted, it was with Ger­man actor Klaus Kin­ski, a rav­ing, unhinged pres­ence in these journals-his volatil­ity so alarmed the locals that they qui­etly asked the direc­tor if he wanted Kin­ski killed. Then there were the night­mar­ish logis­tics of the famous scene where a steamship is dragged over a small hill in the jun­gle, from one river to another. Her­zog insisted that, as the cen­tral metaphor of the film, the event must be recorded with­out any com­pro­mise. (Much of the behind-the-scenes drama is recorded in Les Blank’s doc­u­men­tary Bur­den of Dreams.) Herzog’s jour­nals effec­tively map the director’s dis­lo­ca­tion and lone­li­ness, but they also high­light his unique imag­i­na­tion and the pro­found effect the remote Peru­vian loca­tion had on him. The writ­ing is haunted by what Her­zog came to see as the mis­ery of the jun­gle, a place where “all the pro­por­tions are off.” He slept fit­fully, when at all, and there is a hal­lu­ci­na­tory qual­ity to the journals-the line between what is real and what is imag­ined becomes nearly invis­i­ble. Recorded daily, with occa­sional gaps and frag­ments, Herzog’s reflec­tions are dis­qui­et­ing but also urgent and compelling-as he notes, “it’s onlythrough writ­ing that I come to my senses.“A valu­able his­tor­i­cal record and a strangely styl­ish, hyp­notic lit­er­ary work.” — Kirkus Reviews

“The film­ing of Werner Herzog’s 1982 epic, Fitz­car­raldo, in the Ama­zon­ian depths of Peru seemed myth­i­cally doomed from its incep­tion, some­thing chron­i­cled that same year in the doc­u­men­tary Bur­den of Dreams. The tit­u­lar char­ac­ter, fueled by the vol­canic ego of Klaus Kin­ski, wants to build an opera house in the wilds of Iqui­tos but first must get a 300-ton steam­boat over a moun­tain. The Ger­man director’s per­sonal jour­nal from the marathon two-year shoot offers another angle, and it’s no sur­prise his entries are exquis­itely detailed. Most of his films toe the same fine line – obses­sion and insan­ity – so nat­u­rally, he car­ried Fitzcarraldo’s bur­den.
It’s not explicit if, years later when he decided to trans­late and pub­lish this, Her­zog took a revisionist’s scalpel to his time in Peru. In the pref­ace, he states it wasn’t a day-to-day diary of film­ing but rather “inner land­scapes, born of the delir­ium of the jun­gle.” Through­out Con­quest, Her­zog is repeat­edly dis­gusted by the jungle’s per­ver­sity and silent, seething “mal­ice,” yet strangely amused by its dirty jokes.
Those highs and lows coil as one. For his dry reflec­tions (“When you shoot an ele­phant, it stays on its feet for 10 days before it falls over”) and pangs of jun­gle hatred, there are equally beau­ti­ful scenes, as when Her­zog thinks he feels an earth­quake: “For a moment the coun­try­side quiv­ered and shook, and my ham­mock began to sway gen­tly.” Her­zog and Kinski’s tumul­tuous friend­ship is touched on, but not as deeply as in the great 1999 doc­u­men­tary My Best Fiend. Her­zog mostly ignores the actor’s pro­jec­tile inso­lence on set, though he does move him to a hotel when per­turbed natives offer to kill him.
Else­where, a man chops off his own foot after a snakebite; a Peru­vian gen­eral snaps and declares war on Ecuador; Her­zog slaps an albino turkey; birds “scream” rather than sing, and insects look pre­his­toric; planes crash and limbs are split open. He sounds amaz­ingly calm within these fevered inner land­scapes – per­haps writ­ing was ther­apy – but knows pre­serv­ing his­tory is impor­tant to myth. The crew, vic­to­ri­ous, finally gets the boat over the moun­tain, and Her­zog gets in one last joke. “All that is to be reported is this: I took part.” — Audra Schroeder

“A crazed epic about a rub­ber baron who drags a steamship across an Ama­zon­ian moun­tain range, Werner Herzog’s Fitz­car­raldo (1981) set the bar absurdly high for cin­e­matic real­ism. (There would be no spe­cial effects used.) Per­haps even more hair-raising were the sto­ries that emerged from that shoot, includ­ing Peru­vian bor­der dis­putes, manic rages from actor Klaus Kin­ski and an unfor­tu­nate cin­e­matog­ra­pher for­got­ten overnight on a roar­ing rapids. Les Blank’s doc­u­men­tary of the mak­ing of the film, Bur­den of Dreams, is arguably supe­rior to Fitz­car­raldo itself.
Now comes a third nar­ra­tive, direc­tor Herzog’s pri­vate jour­nals, first pub­lished in Ger­many in 2004 and finally arriv­ing state­side. Con­quest of the Use­less (from a line of dia­logue in the film) adds sig­nif­i­cant details to the big­ger pic­ture, but also stands alone as a com­pellingly gonzo piece of reportage. Shrewdly omit­ting the better-known mis­ad­ven­tures, Her­zog focuses on his own deter­mi­na­tion and lone­li­ness. And why not? It’s a diary. We start in the cush sur­round­ings of Fran­cis Coppola’s San Fran­cisco man­sion, circa the release of Apoc­a­lypse Now. Her­zog toils on his script in the guest room while Sofia plays in the pool. A month later, he’s in Iqui­tos, Peru, observ­ing ani­mals as they eat each other.
As a read, Con­quest flies along—but not because it’s espe­cially plotty. Rather, it gath­ers its kick from the spec­ta­cle of a celebrity direc­tor escap­ing the late-’70s famescape into his own obses­sions. Meet­ings with Mick Jag­ger are far less wild than Herzog’s mor­dant curios­ity at the steamy rain for­est and his vivid descent into what he calls the “great abyss of night.” When a local Peru­vian fears the camera’s theft of his soul, Her­zog tells him there’s no need to worry, but pri­vately admits he’s lying.” — Joshua Rothkopf

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“I am fas­ci­nated by Werner Herzog’s philo­soph­i­cal approach to life, and what he refers to as ecsta­tic truth. His early film­mak­ing roughly cor­re­sponds to the New Ger­man Cin­ema, a move­ment which sought to acti­vate new ways to rep­re­sent and dis­cuss cul­ture and real­ity. Ecsta­tic truth, as an idea, remains true to this bold and pro­gres­sive ambi­tion, hop­ing to cap­ture a sense of real­ity that goes beyond straight­for­ward empir­i­cal facts, or the con­tem­po­rary con­ven­tions of Euro­pean cin­ema.
Instead, ecsta­tic truth is a kind of spir­i­tual affir­ma­tion that exists between the lines, or behind the super­fi­cial gloss of the on-screen images; and yet it is not spir­i­tual in any the­o­log­i­cal sense, nor does it adhere to any cul­tural set of beliefs. To bor­row a phrase from the title of Alan Yentob’s BBC doc­u­men­tary on Her­zog, it is a truth ‘beyond rea­son’: highly sub­jec­tive and deeply per­sonal.
For me, what is most inter­est­ing about Herzog’s work is that he seeks to find a sense of ecsta­tic truth in the most extreme cir­cum­stances. Per­haps this is the only place it can be found, if it is to exist at all. His films are often struc­tured around char­ac­ters who are in some way at odds with the world, strangers in a uni­verse divested of mean­ing and sur­rounded by ‘chaos, hos­til­ity and mur­der’. It sounds like a very fatal­is­tic, Ger­manic philo­soph­i­cal approach, but I think that to dis­miss it as neg­a­tive or nihilis­tic is to miss Herzog’s point.
The con­cept of ecsta­tic truth ties into a loose cul­tural idea of spir­i­tual enlight­en­ment and indi­vid­ual empow­er­ment, but it is with­out sen­ti­ment or naive ide­al­ism. It is a way of look­ing at the world as both bru­tal and chaotic, but embrac­ing those qual­i­ties in nature for what they are. It accepts that humankind can­not dom­i­nate or con­trol nature as such, but is enthu­si­as­tic about the engage­ment. On the set of Fitz­car­raldo, deep in the jun­gle, Her­zog speaks of the ‘obscen­ity of the jun­gle’, stat­ing that even ‘the stars look like a mess’, and yet, in spite of this, he con­tin­ues to love and admire the nature that sur­rounds him — per­haps ‘against [his] bet­ter judg­ment’.
Ecsta­tic truth does not imply secu­rity or sta­bil­ity, there are no great dis­cov­er­ies and no guar­an­tees of empir­i­cal knowl­edge: in this sense it is a nec­es­sary con­quest of the use­less, a jour­ney with no sign­posts or des­ti­na­tions. It is a con­tin­ual task, under­taken not for the ben­e­fit of mankind but for the ben­e­fit of one­self. And I think that there is some­thing per­versely roman­tic and aspi­ra­tional about Herzog’s approach; in many ways it feels rem­i­nis­cent of Niet­zsche roam­ing the wild moun­tains and find­ing peace in the wilder­ness.
To seek one’s indi­vid­ual sense of truth among the ele­ments is surely as noble a project as any, and many of Werner Herzog’s films seem to be pur­su­ing exactly that kind of philo­soph­i­cal aim: it is an attempt to cre­ate one’s place in the uni­verse, or, as Her­zog puts it, to con­tin­u­ally search for ‘a deeper stra­tum of truth’ about one­self and the wider world.” — Rhys Tran­ter

The 64-year-old Ger­man film­maker Werner Her­zog has long been as famous for his state­ments about film and cul­ture as he has been for his actual movies. In speech and in writ­ing, he inclines to apho­rism rather than argu­ment, issu­ing dicta with a her­metic self-containment bor­der­ing on the inscrutable. The 300-page Her­zog on Her­zog (2002) reads this way, as does his 12-point “Min­nesota Dec­la­ra­tion”, an impromptu man­i­festo deliv­ered at the Walker Arts Cen­ter in Min­neapo­lis in 1999. Herzog’s apho­risms teeter between the vision­ary and the bizarre, as these two points of the “Dec­la­ra­tion” attest:

5. There are deeper strata of truth in cin­ema, and there is such a thing as poetic, ecsta­tic truth. It is mys­te­ri­ous and elu­sive, and can be reached only through fab­ri­ca­tion and imag­i­na­tion and styl­iza­tion.
10. The moon is dull. Mother Nature doesn’t call, doesn’t speak to you, although a glac­ier even­tu­ally farts. And don’t you lis­ten to the Song of Life.‘

Her­zog has become an object of cin­e­matic fas­ci­na­tion in his own right. Direc­tor Les Blank has made two doc­u­men­taries star­ring his col­league: Bur­den of Dreams (1982) fol­lows the mak­ing of Herzog’s Fitz­car­raldo, and Werner Her­zog Eats His Shoe (1980) fea­tures Her­zog cook­ing and devour­ing a leather boot while deliv­er­ing pro­nounce­ments on the near-extinction of imag­i­na­tion, the need for artis­tic dar­ing, and the dif­fer­ence between fact and truth. The col­lec­tive word count of Herzog’s pro­nounce­ments about art and cul­ture prob­a­bly exceeds the words spo­ken by his char­ac­ters onscreen (despite a pro­lific 55-film career). A mas­ter of ele­gant strange­ness, Her­zog has prof­ited by this canny abil­ity to expound and prac­tice an artis­tic phi­los­o­phy.
Once again, Her­zog has man­aged to have his shoe and eat it, too. In Con­quest of the Use­less: Reflec­tions from the Mak­ing of Fitz­car­raldo, Her­zog pub­lishes the diary he kept from 1979 to 1981 while shoot­ing (or, more often, wait­ing to shoot) his acclaimed film about a bom­bas­tic anti-hero in the Brazil­ian jun­gle. Thanks to Les Blank’s Bur­den of Dreams, the plagued his­tory of Fitz­car­raldo already holds a noto­ri­ous place in film­mak­ing mythol­ogy: assis­tants died; actors became injured and ill; some of the local extras plot­ted to kill hot-blooded star Klaus Kin­ski. Typ­i­cally, Her­zog took these inci­dents as cos­mic por­tents, telling Blank: “The trees here are in mis­ery. The birds here are in mis­ery – I don’t think they sing; they just screech in pain.” The essence of the jun­gle is “for­ni­ca­tion and asphyx­i­a­tion and chok­ing and fight­ing for sur­vival and grow­ing and just rot­ting away”.
A dar­ling of cineasts and prize com­mit­tees, Werner Her­zog is savvier than the humor­less neu­rotic he some­times plays on-screen and in his jour­nals. He is fully aware of the car­toon­ish­ness of his morose Weltan­schau­ung, but seems to rel­ish sit­u­at­ing him­self at the junc­ture of com­edy, melo­drama, and nihilism. Of Con­quest of the Useless’s 320 pages, this sort of vague cos­mo­log­i­cal pes­simism prob­a­bly accounts for some 50. The book finally shifts from being very funny (though we are never sure whether Her­zog is an accom­plice or an object of our laugh­ter) to slightly dull.
That said, Con­quest of the Use­less is a sin­gu­lar book, so strong at many points that it could be read and appre­ci­ated by some­one who had never seen a sin­gle Her­zog film. In Werner Her­zog Eats His Shoe, Her­zog says: “Our civ­i­liza­tion doesn’t have ade­quate images… That’s what I’m work­ing on: a new gram­mar of images.” With­out them, he says, we are doomed to “die out like dinosaurs.”
In con­trast with this “new gram­mar of images”, Her­zog sets the false images offered by tele­vi­sion and adver­tise­ments. These “kill us” and “kill our lan­guage” because they lull instead of pro­voke, work­ing within a famil­iar spec­trum of won­der, desire, and repul­sion. Herzog’s films can be inter­preted as anti­dotes to this dead­en­ing com­pla­cency, and the count­less strange moments in Con­quest of the Use­less as yet another cura­tive, this time through the medium of lan­guage.
The book’s images of grotesque sur­re­al­ism arrive abruptly amidst more mun­dane descrip­tions of weather or squab­bling actors. In a sud­den, pecu­liar flash they sug­gest whole worlds abut­ting Herzog’s, yet with utterly dif­fer­ent codes of behav­ior, stores of knowl­edge, and inter­pre­ta­tions of real­ity. In “Iqui­tos” a tiny boy named Modus Vivendi earns a liv­ing play­ing the vio­lin at funer­als. Chil­dren steal a bit of sound tape from Herzog’s crew and tie it between two trees, so tight that the wind makes it “hum and sing.” At fes­ti­vals men shoot each other with bows and arrows, the recip­i­ent catch­ing the shaft midair before it hits its mark. A large moth sits on Herzog’s dirty laun­dry and “feasts on the salt from [his] sweat.” In the crew’s ship­ment of pro­vi­sions they order kilos of arrow-tip poi­son, which serves as local cur­rency. “For a spoon­ful of this black sticky mass, you can get your­self a woman to marry, I was told in a respect­ful whis­per by a boat­man as he cleaned his toes with a screw­driver.” Such sur­prises exem­plify the new­ness to Herzog’s “gram­mar of images”, a new­ness that is not sim­ply indica­tive of their shock value but illus­tra­tive of a vora­cious curios­ity about how other beings sur­vive, and some­times enjoy, their pas­sage through the world.
In Con­quest of the Use­less, Her­zog may have stum­bled across the genre to which his writ­ing is best suited. The jour­nal form pro­vides an inher­ent struc­ture, in which sea­sons change, per­son­al­i­ties clash and rec­on­cile and clash again, and bud­gets dwin­dle. All Her­zog has to do from time to time is log the cur­rent con­di­tions of all these fac­tors, and the drama writes itself. This sin­gle lin­ear struc­ture is steady and com­pre­hen­si­ble enough to accom­mo­date a great deal of eccen­tric­ity and diva­ga­tion, and the reader never feels mired in the wash of sur­real imagery and quasi-philosophic mus­ing. With entries aver­ag­ing three or four para­graphs, few feel over­stuffed with detail.
When Her­zog sim­ply shows what’s there, the result is breath­tak­ing, and even a reader unac­quainted with Herzog’s work could imag­ine why Fran­cois Truf­faut called him “the great­est film direc­tor alive”. What spoils some of these images, how­ever, is Herzog’s occa­sional habit of gloss­ing or inter­pret­ing them for us. This can result in cringe-worthy pur­ple prose: “In its all-encompassing, mas­sive mis­ery, of which it has no knowl­edge and no hint of a notion, the mighty jun­gle stood com­pletely still for another night, which, how­ever, true to its inner­most nature, it didn’t allow to go unused for incred­i­ble destruc­tion, incred­i­ble butch­ery.”
Fit­ting this “gram­mar of images” into an argu­ment or phi­los­o­phy is often mis­guided. Herzog’s attempts at artic­u­lat­ing a con­vinc­ing credo fail, but his ren­der­ing of the world’s strange par­tic­u­lars achieves the “ecsta­tic truth” which for him is both the aim and the con­tent of art. Her­zog schol­ars will per­haps read Con­quest of the Use­less with the goal of sup­ple­ment­ing their under­stand­ing of his aston­ish­ing films. Doing so risks over­look­ing the value of Con­quest as a work of art itself. The plea­sures of the word are dif­fer­ent from the plea­sures of the cam­era. Herzog’s strange and orig­i­nal voice, by medi­at­ing a place and mood through lan­guage rather than footage, pro­vides yet another new gram­mar by which imag­i­na­tion speaks.” — Laura Kolbe
“This is what “a beau­ti­ful, fresh, sunny morn­ing” was like for Werner Her­zog dur­ing the Sisyphean mis­eries that plagued the shoot­ing of his Ama­zon­ian epic “Fitz­car­raldo” (1982): one of two newly hatched chicks drowned in a saucer con­tain­ing only a few mil­lime­ters of water. The other lost a leg and a piece of its stom­ach to a mur­der­ous rab­bit. And Mr. Her­zog real­ized, for the umpteenth time, that “a sense of des­o­la­tion was tear­ing me up inside, like ter­mites in a fallen tree trunk.”
These and other good times have been immor­tal­ized in “Con­quest of the Use­less,” Mr. Herzog’s jour­nal about his best-known film­mak­ing night­mare. Already pub­lished in Ger­man as the evoca­tively titled “Eroberung des Nut­zlosen” in 2004, this book, trans­lated by Krishna Win­ston, seem­ingly reca­pit­u­lates some of Les Blank’s film “Bur­den of Dreams,” the 1982 doc­u­men­tary that cap­tured the “Fitz­car­raldo” shoot in all of its mag­nif­i­cent, doomy glory. When he spoke to Mr. Blank, Mr. Her­zog used the phrase “chal­lenge of the impos­si­ble” to describe his heroic, arguably unhinged strug­gle to com­plete his film.
But “Bur­den of Dreams” never pen­e­trated Mr. Herzog’s rogue thoughts, at least not in the way his own mes­mer­iz­ingly bizarre account does. That’s under­stand­able: Mr. Blank could con­cen­trate on such exter­nal diver­sions as haul­ing a steamship over a hill in the Ama­zon rain for­est, which was the pièce de résis­tance of Mr. Herzog’s “Fitz­car­raldo” sce­nario.
The obser­va­tions to be found in “Con­quest of the Use­less” are much more pri­vate and piti­less, as Mr. Her­zog finds evi­dence of an indif­fer­ent uni­verse wher­ever he turns. With the same bleak elo­quence that he brings to nar­rat­ing his non­fic­tion films (and what voice can match Mr. Herzog’s for mourn­fully con­tem­pla­tive beauty?) this book describes the exot­ica of the jun­gle. Obsessed with the bird, ani­mal and insect worlds as a way of avoid­ing the human one, Mr. Her­zog keeps a steady record of the per­verse spec­ta­cles he encoun­ters.
It’s always per­sonal: fire ants rain down upon him spite­fully. Hens treat him dif­fi­dently. A cobra stares him down. Amaz­ingly Mr. Her­zog becomes so emo­tion­ally involved with a “vain” albino turkey that in a moment of pique he slaps the bird “left-right with the casual ele­gance of the arro­gant cav­a­liers I had seen in French Mus­ke­teer films.” Per­haps that offers some mea­sure of just how intensely and anthro­po­mor­phi­cally Mr. Her­zog can inter­act with his sur­round­ings.
Even inan­i­mate objects (“has any­one heard rocks sigh?”) become part of the drama rec­ol­lected in these pages. So a broom “is lying on the ground as if felled by an assas­sin.” A book leaves Mr. Her­zog feel­ing so lonely that he buries it. No event from day­break (“the birds were plead­ing for the con­tin­ued exis­tence of the Cre­ation”) to night­fall (“the universe’s light sim­ply burns out, and then it is gone”) is any­thing but fraught. In this con­text one man’s plan to haul a steamship over­land between two rivers becomes as rea­son­able as any­thing else.
As “Con­quest of the Use­less” reveals, Mr. Her­zog is as canny about the film world as he is about the nat­ural one. And he knows that he needs both to sus­tain him. Still, he sounds hap­pi­est while liv­ing in self-imposed exile from those who con­trol his film’s finan­cial des­tiny. And he is scathing about any col­lab­o­ra­tors who do not share his love of risk-taking.
Jason Robards, orig­i­nally cast in the title role, becomes an object of scorch­ing deri­sion because he seems fear­ful of the jun­gle. To Mr. Her­zog, cow­ardice is a par­tic­u­larly despi­ca­ble sin.
The book speaks bit­terly about the “appalling inner empti­ness” of Mr. Robards in ways that make it no sur­prise that Mr. Her­zog soon replaces him. And “Fitz­car­raldo” also loses Mick Jag­ger, for whom Mr. Her­zog has far higher regard, once it becomes clear that mak­ing this film will take years. In a diary that spans two and a half years and details assorted calami­ties, Mr. Her­zog even­tu­ally becomes more com­fort­able when his old neme­sis, the tantrum-throwing mad­man Klaus Kin­ski (who starred in Mr. Herzog’s “Aguirre, the Wrath of God”) steps in.
Although “Con­quest of the Use­less” pro­vides a hyp­notic chron­i­cle of the film crew’s daily progress, it inevitably heats up when Mr. Kin­ski arrives. No malev­o­lent taran­tula in the rain for­est can match this vol­cani­cally hot-tempered actor for enter­tain­ment value. And the Kin­ski pres­ence brings out the best in Mr. Herzog’s invec­tive. Com­plain­ing con­stantly about his star’s diva­like behav­ior — Mr. Her­zog pre­dicts there will be trou­ble when the steamship becomes more impor­tant to the film than its lead­ing man is, and of course he’s right — Mr. Her­zog is nonethe­less invig­o­rated by col­lab­o­ra­tive con­flict.
Still, he per­fectly under­stands a dis­creet ques­tion asked by some of the local Indi­ans: Does Mr. Her­zog want this rav­ing, scream­ing, fit-pitching actor taken off his hands? In other words, should the Indi­ans kill him? By this point in “Con­quest of the Use­less” that inquiry seems plau­si­ble: Mr. Her­zog has described the con­stant deadly peril of jun­gle life, at one point cit­ing the deaths of two Indi­ans within three pages. And the loss of one shriek­ing blond Euro­pean might not be such an aber­ra­tion.
But Mr. Her­zog would, as ever, pre­fer a sur­pris­ing obser­va­tion to an obvi­ous one. He decides that the Indi­ans must find the Her­zog tenac­ity much scarier than the Kin­ski oper­at­ics.
Any book by Mr. Her­zog (like “Of Walk­ing in Ice,” his slen­der vol­ume about a 1974 walk from Munich to Paris) turns his devo­tees into cryp­tog­ra­phers. It is ever tempt­ing to try to fathom his rest­less spirit and his deter­mi­na­tion to chal­lenge fate. Among the oddly reveal­ing details in “Con­quest of the Use­less” is Mr. Herzog’s descrip­tion of the gift from him that most delighted his mother: sand, which she liked to use for scrub­bing. As he suf­fers through the tra­vails described in this book, he is very much his mother’s son.” — Janet Maslin

“Werner Her­zog is famous for his cin­e­matic depic­tions of obses­sives and out­siders, from the El Dorado-seeking Spaniard played by Klaus Kin­ski in his 1972 inter­na­tional break­through, “Aguirre: The Wrath of God,” to Tim­o­thy Tread­well, the doomed bear-worshiper of his 2005 doc­u­men­tary, “Griz­zly Man.” Herzog’s own rep­u­ta­tion as an obses­sive, not to men­tion dare­devil and doom­sayer, was solid­i­fied by “Bur­den of Dreams,” a doc­u­men­tary chron­i­cling Herzog’s tri­als while film­ing “Fitz­car­raldo” in the Peru­vian jun­gle in 1981.
“Con­quest of the Use­less: Reflec­tions From the Mak­ing of ‘Fitz­car­raldo’ ” com­prises Herzog’s diaries from the three ardu­ous years he worked on that movie, which earned him a best direc­tor award at Cannes in 1982 yet nearly derailed his career. It reveals him to be witty, com­pas­sion­ate, micro­scop­i­cally obser­vant and — your call — either mani­a­cally deter­mined or admirably per­se­ver­ing.
A vision had seized hold of me…”, he writes in the book’s pro­logue. “It was the vision of a large steamship scal­ing a hill under its own steam, work­ing its way up a steep slope in the jun­gle, while above this nat­ural land­scape, which shat­ters the weak and the strong with equal feroc­ity, soars the voice of Caruso.“
Around this vision Her­zog fash­ioned a script about an aspir­ing rub­ber baron who yearns to bring opera to the Ama­zon, a dream requir­ing him to haul a steamship over a moun­tain from one river to another to gain access to the rub­ber. When Her­zog meets with 20th Cen­tury Fox exec­u­tives to dis­cuss his plan, he says they envi­sion that “a plas­tic model ship will be pulled over a ridge in a stu­dio, or pos­si­bly in a botan­i­cal gar­den.“

“I told them the unques­tioned assump­tion had to be a real steamship being hauled over a real moun­tain, though not for the sake of real­ism but for the styl­iza­tion char­ac­ter­is­tic of grand opera,” he writes, adding, “The pleas­antries we exchanged from then on wore a thin coat­ing of frost.“
As “Bur­den of Dreams” made clear, “Fitz­car­raldo” turned into a metaphor for itself: Her­zog and his pro­tag­o­nist shared the same impos­si­ble goal. The jun­gle shoot became famous for its calami­ties, includ­ing Herzog’s arrest by local author­i­ties; the depar­ture of the orig­i­nal star, Jason Robards, after he fell ill with dysen­tery; a bor­der war between Peru and Ecuador; plane crashes; injuries; prob­lem­atic weather; and an increas­ingly dejected crew.
“Con­quest of the Use­less” fills in the gaps of that account and shows what makes Her­zog so com­pelling as an artist, par­tic­u­larly in his non­fic­tion films: his acute fas­ci­na­tion with peo­ple and nature.
In the city of Iqui­tos, he writes: “Every evening, at exactly the same minute, sev­eral hun­dred thou­sand golon­dri­nas, a kind of swal­low, come to roost for the night in the trees on the Plaza de Armas. They form black lines on the cor­nices of build­ings. The entire square is filled with their excited flut­ter­ing and twit­ter­ing. Arriv­ing from all dif­fer­ent direc­tions, the swarms of birds meet in the air above the square, cir­cling like tor­na­dos in dizzy­ing spi­rals. Then, as if a whirl­wind were sweep­ing through, they sud­denly descend onto the square, dark­en­ing the sky. The young ladies put up umbrel­las to shield them­selves from drop­pings.“
The book is also filled with ter­rif­i­cally funny and pre­cise ren­der­ings of the crea­tures that inhabit the film crew’s two jun­gle camps — ants, bats, taran­tu­las, mos­qui­toes, snakes, alli­ga­tors, mon­keys, rats, vul­tures, an albino turkey and an underwear-shredding ocelot. “For days a dead roach has been lying in our lit­tle shower stall, which is sup­plied with water from a gaso­line drum on the roof,” Her­zog writes in an entry dated “11 July 1979.” “The roach is so enor­mous in its mon­stros­ity that it is like some­thing that stepped out of a hor­ror movie. It lies there all spongy, belly-up, and is so dis­gust­ing that none of us has had the nerve to get rid of it.“
He can spend a full page describ­ing a day­long rain­storm and its after­math, pro­vid­ing sim­ple, telling details: “The trop­i­cal humid­ity is so intense that if you leave envelopes lying around they seal them­selves.” He offers mem­o­ries from his unusual early life (he grew up in a remote Bavar­ian moun­tain vil­lage) and engross­ing recaps of weird sto­ries peo­ple tell him. The effect is spell­bind­ing.
He can be scathing — the “peo­ple in Satipo were like vomit — ugly, mean-spirited, unkempt, as if a town in the high­lands had expelled its most degen­er­ate ele­ments and pushed them off into the jun­gle” — and sen­si­tive, as when cin­e­matog­ra­pher Thomas Mauch tears open his hand and under­goes surgery with­out anes­the­sia: “I held his head and pressed it against me, and a silent wall of faces sur­rounded us. Mauch said he could not take any more, he was going to faint, and I told him to go ahead.” (What Her­zog does next to soothe Mauch is both hilar­i­ous and mov­ing.)
Her­zog replaced Robards with Kin­ski, his lead from three pre­vi­ous films, who pre­sented a new set of prob­lems. As Her­zog showed in his extra­or­di­nary 1999 film about Kin­ski, “My Best Fiend,” the guy was intol­er­a­ble. Her­zog is stoic in the face of Kinski’s hours of “unin­ter­rupted rant­ing and rav­ing,” call­ing him an “absolute pest” in an “Yves St. Lau­rent bush out­fit.” Rep­re­sen­ta­tives of the Indi­ans who serve as extras matter-of-factly offer to kill him.
Her­zog, of course, isn’t exactly easy­go­ing. He comes across as impa­tient and wants to do every­thing him­self, right now. And his admi­ra­tion for nature is over­shad­owed by his non­stop dec­la­ra­tions about its malev­o­lence — the sun is “mur­der­ous,” mists are “angry,” the jun­gle has “silent killing in its depths.” (In “Griz­zly Man,” he says that “the com­mon char­ac­ter of the uni­verse is not har­mony but hos­til­ity, chaos and mur­der,” so we know his sen­ti­ments haven’t changed.)
As the months in the jun­gle pass, delir­ium sets in. “There are widely diver­gent views as to what day of the month it is,” Her­zog writes. The engi­neer hired to help guide the ship over the ridge quits. But Her­zog car­ries on, and the tone of the diaries shifts from dreamy to night­mar­ish: “No one’s on my side any­more, not one per­son, not one sin­gle per­son. In the midst of hun­dreds of Indian extras, dozens of woods­men, boat­men, kitchen per­son­nel, the tech­ni­cal team, and the actors, soli­tude flailed at me like a huge enraged ani­mal.“
For decades Her­zog has declared his resis­tance to intro­spec­tion; he claims not to know the color of his eyes, since he detests look­ing into mir­rors, and is out­spo­ken about his con­tempt for psy­cho­analy­sis. So his vul­ner­a­bil­ity here is note­wor­thy. “At night I’m even lone­lier than dur­ing the day,” he writes. “I lis­tened intently to the silence, pierced by tor­mented insects and tor­mented ani­mals. Even the motors of our boats have some­thing tor­mented about them.“
It’s hard to know how to read such hyper­bolic sen­ti­ments, espe­cially given his dry wit. When, after months of try­ing, he finally gets the ship over the ridge, bring­ing “Fitz­car­raldo” near com­ple­tion, how does he feel? The book’s sar­donic title says it all.”

00:20 Publié dans Cinéma | Lien permanent | Commentaires (0) | Tags : cinéma, werner herzog, klaus kinski, allemagne, film, 7ème art | |  del.icio.us | | Digg! Digg |  Facebook

samedi, 22 janvier 2011

Lars von Trier's Antichrist

 Lars-von-Trier-at-the-pre-001.jpg

Lars von Trier’s Antichrist in Connection with Fantasy Literature: the Lack of True Reception in Mass Media

by David Car­rillo Rangel

Ex: http://www.new-antaios.net/

I orig­i­nally intended to deal with fan­tasy lit­er­a­ture but I realised it would be too risky with­out men­tion­ing the prece­dents of myth, sym­bol and uni­ver­sal arche­types. I also intended to write about utopia and about the duplic­ity inher­ited from folk­lore and fairy tales. Alto­gether it might be a lit­tle bit too much. There­fore, I would rather talk about film crit­ics’ igno­rance, for it seems they have not read many books and show a gen­eral lack of human­is­tic knowl­edge, regard­less of how many films they might have seen. Lars von Trier’s lat­est and con­tro­ver­sial film is finally out in DVD[1] and those crit­ics dare to pre­scribe about which is already a part mass cul­ture and post­moder­nity with­out being able to see all the details. So, I will be deal­ing here with that film, Antichrist, because it is def­i­nitely linked to all the top­ics I men­tioned at the begin­ning. Obvi­ously, I can­not deal hear with an exhaus­tive analy­sis for lack of space, but any of you can later inves­ti­gate through Google and see what lies beneath the image of the three beg­gars that embody the final part of the film.

europa-vontrier-aff.jpgI will not explain the argu­ment since you would only need to watch the movie, but, indeed, I can assure you it is not all about women’s evil. May be, it is more about the per­cep­tion of evil in women that dom­i­nated West­ern cul­ture dur­ing cen­turies –let us not for­get that some time in his­tory they were even claimed to lack a proper soul-. We have got clear exam­ples of this in Eve, the first one, the one who suc­cumbed to the Ser­pent in the Gar­den of Eden; in witches, burnt alive; in nuns and all the heretic tra­di­tion within the West­ern world. You have got plenty of bib­li­og­ra­phy about these that you can read on your own.

I will now try to focus in the most con­tro­ver­sial points in the film. Many reviews give Willem Dafoe’s char­ac­ter as a psy­chi­a­trist when, in fact, he is a psy­chol­o­gist. He rejects all med­ica­tion to fight the sense of guilt the mother is feel­ing when con­fronted with the trauma that acts as a cat­a­lyst for the devel­op­ment of the plot. The psychologist’s strate­gies dif­fer to med­ica­tion try­ing to put order in mad­ness. Mad­ness which we can relate to drunk­en­ness, dream and states of altered con­science. In fact, there is a bridge, which is a key in the devel­op­ment of the plot and bridges, as you all might know, always sym­bol­ise a pas­sage between two dif­fer­ent worlds. Nobody seems hardly to remem­ber that in Medi­ae­val Europe, Church pro­moted the build­ing of such bridges. Nowa­days the bridge remains impor­tant as a fun­da­men­tal sym­bol of union between to sep­a­rate lands. In Fran­cis Ford Coppola’s Apoc­a­lypse Now the tough­est fight is the one when a bridge was being built at day and destroyed at night, in a seem­ingly per­pet­ual fash­ion. One beyond that point, the main char­ac­ters are able to get into the sacred –the objec­tive of their quest-.

Claude Lecou­teux[2] stud­ied the dou­ble world as per­ceived dur­ing the Mid­dle Ages whereas Régis Boyer[3] did the same regard­ing Scan­di­navia. That sym­bol, its mean­ing related to anguish, should not go unno­ticed. More­over, von Trier admit­ted him­self the influ­ence gath­ered from Strind­berg[4]’s Inferno, the result of a depres­sion and the con­tact with Emanuel Sewendeborg’s phi­los­o­phy. It has also gone unno­ticed the ded­i­ca­tion to Andréi Tarkovski –whose film, Mir­ror and Sac­ri­fice, we should cross-compare with Antichrist-.


[1] Antichrist, Cameo edi­tion, with another DVD con­tain­ing all the  Extras.

 

[2] Lecou­teux, Claude (2004), Hadas, bru­jas y hom­bres lobo en la edad media, His­to­ria del Doble, José J. de Olañeta, Palma de Mal­lorca

[3] Boyer, Régis (1986), Le Monde du Dou­ble, La magie chez les anciens Scan­di­naves, Paris, Berg

[4] Strind­berg, August (2002), Inferno, Barcelona, El Acantilado

There is a very sig­nif­i­cant take: the attic where SHE keeps her notes from her the­sis about gyno­cide –mur­der of women-. All the images appear­ing there are real.

In the first chap­ter of Inferno, we are pre­sented with a scene sim­i­lar to Goethe’s Faust but in Inferno Lucifer is the son of Light and Christ is Lucifer’s son. Strind­berg is sug­gest­ing that Cre­ation is no more than a fancy game to enter­tain gods and that these crea­tures sooner or later will have to return to dust, which is, pre­cisely, Lucifer’s task. This inter­pre­ta­tion makes us think about the Cathars and the anni­hi­la­tion of the world by halt­ing its repro­duc­tion cycle. Lars von Trier is not imply­ing that women are evil, he is refer­ring to a mys­ti­cism pushed to its lim­its, where sal­va­tion relies on anni­hi­la­tion. That is the mean­ing of the last take: Epi­logue.

 

Gen­i­tal muti­la­tions that appear here have been widely crit­i­cised. How­ever, the fact that SHE beats his crotch with wood, the fact that HE ejac­u­lates blood and HER final muti­la­tion are not gra­tu­itous. In fact, von Trier leaves noth­ing to chance; he gets really involved in each of his works in over­whelm­ing way. You need only to take a look at the extras that come with the DVD. How could we believe that such direc­tor would cre­ate a chain of uncon­nected events? Lack of under­stand­ing is part, in fact, of the mys­ti­cism von Trier wants to trans­mit. Behind mad­ness, stands a fright­en­ing lucid­ity. Sac­ri­fice is needed. Von Trier stated that he delib­er­ately made the stran­gling take long on pur­pose, since stran­gling hides many links to past tra­di­tions when there was mur­der­ing in order to set free, suf­fer­ing in order to get freedom.

And what is the rela­tion between all this and fairy tales or Fan­tast lit­er­a­ture? The Eden of the film is a fan­tas­tic place, sim­i­lar to Nar­nia, Mid­dle Earth or YS. In those worlds, spe­cially in the ones devel­oped by Ursula K. Leguin -The Left hand of Dark­ness, for example-, one can philo­soph­i­cally spec­u­late about the pos­si­bil­ity of becom­ing another, that is, a lab­o­ra­tory of Utopia.

antichrist_ver3.jpgVon Trier makes an exten­sive use of ele­ments that appear in Fan­tasy lit­er­a­ture but he sets them within a dif­fer­ent con­text –this is sim­i­lar to Avant-garde Literature-. One might claim he has not been able to reflect that clearly, but in our cur­rent mar­ket there is a very thin line sep­a­rat­ing ethics and reflec­tion from end­less ben­e­fits. Against the pre­dom­i­nance of light stu­pid­i­s­a­tion trough prod­ucts like Avatar -that aims only at com­mer­cially viable ecol­ogy– only those with real tal­ent are strong enough to sur­vive. This way, there is not really a need for expla­na­tion; the story unfolds itself, this is what post­mod­ernism is all about. But this one takes plea­sure from aes­thet­ics and thinks beyond cathar­sis –feel­ing good about being in the world-.

I believe we ought to search for our own hermeneu­tics, I mean, not the inter­pre­ta­tion of the artis­tic object but our­selves. We are more than a mass, and we should be more, con­sid­er­ing all the tech­nol­ogy we have at the reach of our hands. We should, then, defeat mass cul­ture for it can­not reach far­ther that gen­er­alised moral­ity; it can­not go beyond crit­i­cis­ing any trace of provo­ca­tion; when provo­ca­tion is merely a cause of think­ing. For our own sake, we have for­got­ten nature, gar­dens and forests: Spir­i­tu­al­ity. One that needs not adscrip­tion to any reli­gion but which all human beings require in order to sur­vive their own order.

00:20 Publié dans Cinéma | Lien permanent | Commentaires (0) | Tags : cinéma, lars vontrier, 7ème art, film | |  del.icio.us | | Digg! Digg |  Facebook

lundi, 07 juin 2010

Clint Eastwood und der Abtritt des weissen Mannes

clint_eastwood_gran_torino1.jpgClint Eastwood und der Abtritt des weißen Mannes

Ex: http://www.sezession.de/

Martin LICHTMESZ

Zum heutigen 80. Geburtstag von Clint Eastwood ist in der aktuellen Jungen Freiheit eine von mir verfaßte Würdigung mit dem Titel „Das Ende des weißen Mannes“ erschienen. Dieser bezieht sich vor allem auf Eastwoods Film „Gran Torino“ aus dem Jahr 2008, den man auch als eine Art Schwanengesang des Regisseurs und Schauspielers lesen kann. Der ist indessen ungebrochen agil und hat rechtzeitig zur Fußball-Weltmeisterschaft den Nelson-Mandela-Film „Invictus“ gedreht, der 1995 während der (hierzulande wohl wenig bekannten) „Rugby-Union-Weltmeisterschaft“ spielt.

Es ist bezeichnend, daß Hollywood einen Film über Südafrika nicht in der mehr als problematischen Gegenwart, sondern in der frühen Präsidentschaftsperiode Mandelas ansiedelt, als im Westen der Eindruck erweckt wurde, daß mit dem Ende der Apartheid das Gute nun für immer gesiegt habe – „and they lived happily ever after.“ (Daß es natürlich ganz anders kam, kann man in der neuen IfS-Studie „Südafrika. Vom Scheitern eines multiethnischen Experiments“ nachlesen.) Das Image Mandelas im Westen wurde schon in den Achtzigern vorwiegend von der US-Unterhaltungsindustrie geprägt, die ihn mit starbesetzten Benefizkonzerten und Anti-Apartheids-Filmen als eine Art zweiten Gandhi (und zwar einen Gandhi frei nach Richard Attenborough und Ben Kingsley) präsentierte.  Und passend zur Fußball-WM wird in „Invictus“ mal wieder das alte sentimentale Liedchen angestimmt, daß Sportsgeist die Rassenspannungen nachhaltig kurieren und aus „Feinden Freunde“ machen könne, wie es in der literarischen Vorlage heißt.

Es ist traurig, Eastwood an einem solch verlogen-politisch korrekten Projekt beteiligt zu sehen.  Dabei denke ich nicht nur an den Mann, der noch im hohen Alter ein Meisterwerk wie „Letters from Iwo Jima“ (2007) gedreht hat, das die Schlacht um die Pazifikinsel ausschließlich aus der Sicht der Japaner zeigt (ein ähnlich fairer Film über die deutsche Seite der Normandie-Invasion steht noch aus.)  Ich denke dabei auch an Eastwood als Symbolfigur, zumindest was seine Leinwand-Persona betrifft.

Während Hollywood heute beinah geschlossen auf der Seite der Demokraten steht (das war nicht immer so), sind Republikaner wie Schwarzenegger oder eben Eastwood eher die Ausnahme. In den Siebzigern wurde er wegen Filmen wie „Dirty Harry“, die liberale Gemüter entsetzten, als „Faschist“ und reaktionärer Macho geschmäht, heute gilt er als klassische Ikone traditioneller Männlichkeit. Dazu paßt auch, daß er als einer der wenigen US-Filmemacher dem oft totgesagten ur-amerikanischen Genre schlechthin, dem Western, über Jahrzehnte hinweg die Treue gehalten hat – freilich vor allem in seiner düsteren, „revisionistischen“ Form, die sich spätestens seit dem Vietnam-Krieg durchgesetzt hat.

Wo der Klassikerstatus erreicht ist, sind auch das Klischee und die (Selbst-)Parodie nicht mehr fern. In „Gran Torino“ hat Eastwood nicht nur den eigenen Kinomythos einer halb-ironischen Revision unterzogen, der Film reflektiert auch die in Obamas Amerika stetig an Einfluß gewinnende Vorstellung, daß die Herrschaft des weißen Mannes allmählich auch dort an ihr Ende gekommen ist. Dabei vermischt der Film auf eigentümliche Weise emphatisch hervorgehobene konservative Wertvorstellungen mit einer liberalen message, die durchaus mit dem Zeitgeist von Obamas (vermeintlich) „post-rassischem Amerika“ kompatibel ist.

Eastwood spielt darin den knorrigen Witwer Walt Kowalski, der auf seiner Veranda ein großes Sternenbanner wehen läßt, eigenbrötlerisch vor sich hin grantelnd den Lebensabend verbringt und bei fremdem Übertritt auf seinen Rasen auch mal das Gewehr zückt. Der polnischstämmige Koreakrieg-Veteran ist verbittert darüber, daß das Amerika seiner Jugend und seine Werte längst verschwunden sind. Sein Wohnort ist fast völlig überfremdet durch den Zuzug von Ostasiaten. Die Großmutter der benachbarten Hmong-Familie beschimpft ihn genauso rassistisch, wie er sie. Für seine eigene Familie hingegen ist er nur mehr ein misanthropischer Dinosaurier.

Der Film stellt sich zunächst ganz auf Kowalskis Seite, indem er ihn zwar als rauhbeiniges Ekel zeichnet, aber die Gründe seiner Verstimmung nachvollziehbar macht. Die eigene Familie ist oberflächlich und abweisend, die Fremdartigkeit der Nachbarn enervierend. Sein Hausarzt wurde durch eine Asiatin ersetzt, während die kopftuchtragende Sprechstundenhilfe seinen Namen nicht aussprechen kann und er im Warteraum der einzige Weiße in einem bunten Gemisch von Menschen unterschiedlichster Herkunft ist.

Vor allem aber sind die Straßen beherrscht von multikultureller Gewalt: Gangs von Latinos, Asiaten und Schwarzen machen sich die Vorherrschaft streitig. Die Weißen sind entweder wie Walts Familie fortgezogen oder aber unfähig, sich zu wehren. In einer Schlüsselszene wird das in Kowalskis Nachbarschaft lebende Hmong-Mädchen in Begleitung eines jungen Weißen von einer schwarzen Gang bedroht. Der Weiße trägt ein Hip-Hopper-Outfit, das den Habitus der Schwarzen zu imitieren sucht. Seine plumpen Versuche, sich beim Anführer der Gang im Ghettoslang anzubiedern („Alles cool, Bruder!“) gehen nach hinten los.

Ehe die Situation – vor allem für das Mädchen – richtig ungemütlich wird, schreitet Eastwood ein und demonstriert wie schon in „Dirty Harry“ mit gezücktem Revolver, daß Gewalt nur mit Gegengewalt bekämpft werden kann. Zu dem verängstigten weißen Jungen sagt er voller Verachtung: „Schnauze, du Schwuchtel! Willst du hier den Oberbimbo geben? Die wollen nicht deine Brüder sein, und das kann man ihnen nicht verübeln.“ Hier denkt man als deutscher Zuschauer unweigerlich an den von einem türkischen Dealer gemobbten Jungen aus dem berüchtigten Fernsehfilm „Wut“.  Die schwarze Gang indessen guckt dem pistolenschwingenden Alten mit einer Mischung aus Angst und aufrichtigem Respekt nach – Respekt, den sie ihm, nicht aber dem feigen „Wigger“ entgegenbringen können.

Im Laufe der Handlung wird Kowalski schließlich eher widerwillig zum Schutzpatron der benachbarten Hmong-Familie, insbesondere des schüchternen jungen Thao, der sich der Gang seines Cousins nicht anschließen will, und dem es an einem starken männlichen Vorbild fehlt. Dem bringt Kowalski schließlich bei, wie man Waffen und Werkzeuge benutzt, Mädchen anspricht und rassistische Witze erzählt.

Im Gegensatz zu Walts Familie werden bei den Hmong von nebenan der Zusammenhalt und die konservative Tradition großgeschrieben, so daß er irgendwann irritiert erkennen muß: „Ich habe mit diesen Schlitzaugen mehr gemeinsam als mit meiner eigenen verdammten verwöhnten Familie.“ Dabei profitieren die Hmong wiederum von der Lockerung allzu enger Traditionen durch den amerikanischen Einfluß. „Ich wünschte, mein Vater wäre mehr so gewesen wie Sie. Er war immer so streng zu uns, so traditionell, voll von der alten Schule“, sagt Thaos Schwester zu Kowalski. „Ich bin auch von der alten Schule!“ – „Ja… aber Sie sind Amerikaner.“

Wie so oft tritt Eastwood am Ende des Films gegen eine Überzahl von Schurken in Form der Gang des bösen Cousins an, doch diesmal um sich selbst zu opfern, anstelle zu töten. Sein Hab und Gut erbt die katholische Kirche, seinen symbolbeladenen „Gran Torino“ Baujahr 1972 der junge Hmong, während die eigene Familie leer ausgeht.  Die Söhne des patriarchalen weißen Mannes haben sich freiwillig von ihm losgesagt, womit sie sich allerdings auch selbst entwaffnet und dem Untergang preisgegeben haben. Denn beerbt werden sie nun von verdienten Adoptivsöhnen aus anderen Völkern.

So scheint „Gran Torino“ die Idee zu propagieren, daß mit dem Aussterben der weißen Männer, die Amerika aufgebaut haben, nicht auch unbedingt der amerikanische Traum am Ende ist – er muß nur in die richtigen Hände gelegt werden, und Rasse und Herkunft spielen dabei eine untergeordnete Rolle; dazu muß der Film freilich einen scharfen Gegensatz zwischen „anständig“- konservativen und kriminell-entwurzelten Einwanderern konstruieren.  Dies funktioniert im – freilich trügerischen! – Rahmen des Films auch recht gut, und vermag sogar die nicht ausgesparten negativen Seiten der „multikulturellen Gesellschaft“ zu übertönen.

Diese ins Positive gewendete Resignation läßt jedoch überhaupt keinen Platz mehr für den Gedanken, die Weißen könnten sich eventuell nun doch noch wieder aufrichten, die desertierenden Söhne also wieder zu den wehrhaften Vätern und Großvätern zurückfinden, wie der weiße Junge, der meint, er könnte die feindseligen Andersrassigen durch Anbiederung und Angleichung beschwichtigen. Im Gegenteil scheint „Gran Torino“ ihren Abgang für gegeben und unvermeidlich anzunehmen, ihn jedoch zu akzeptieren, solange „die Richtigen“ das Erbe antreten. Um so mehr fällt ins Gewicht, daß gerade Clint Eastwood als ikonische Figur des weißen, männlichen Amerika es ist, der in diesem Film den Stab weitergibt.

Was das Schicksal der weißen Amerikaner betrifft, so ist der Subtext von „Gran Torino“ keineswegs übertrieben. Der weiße Bevölkerungsanteil in den USA ist seit den frühen Sechzigern um etwa ein Drittel auf 65 Prozent gesunken, bei anhaltender Tendenz. Im Süden sind bereits weite Teile des Landes hispanisiert, während Multikulturalismus, „Diversity“-Propaganda und Rassendebatten rund um die Uhr die Medien beherrschen. Routinemäßig wird den diffusen Protesten der Tea Party-Bewegung, die fast ausschließlich von Weißen getragen werden, impliziter „Rassismus“ vorgeworfen. Tatsächlich mag hier eine dumpfe Ahnung der kommenden Entmachtung der eigenen, bisher dominanten ethnischen Gruppe hineinspielen,  während gleichzeitig jeder Ansatz zum Selbsterhalt tabuisiert und diffamiert wird.

Ein Kommentator der generell eher obamafreundlichen, linksliberalen New York Times schrieb in einem Artikel im März 2010 im Grunde nichts anderes:

Die Verbindung eines schwarzen Präsidenten und einer Frau als Sprecherin des Weißen Hauses – noch überboten durch eine „weise Latina“ im Obersten Gerichtshof und einen mächtigen schwulen Vorsitzenden des Kongreßausschusses – mußte die Angst vor der Entmachtung innerhalb einer schwindenden und bedrohten Minderheit (sic) im Lande hervorrufen, egal was für eine Politik betrieben würde.  (…) Wenn die Demonstranten den Slogan  „Holt unser Land zurück“ skandieren, dann sind das genau die Leute, aus deren Händen sie ihr Land wiederhaben wollen.

Aber das können sie nicht. Demographische Statistiken sind Avatare des Wechsels (change), die bedeutender sind als irgendeine Gesetzesverfügung, die von Obama oder dem Kongreß geplant wird. In der Woche vor der Abstimmung über die Gesundheitsreform berichtete die Times, daß die Geburtenraten von asiatischen, schwarzen und hispanischen Frauen inzwischen 48 Prozent der Gesamtgeburtenrate in Amerika betragen (…). Im Jahr 2012, wenn die nächsten Präsidentschaftswahlen anstehen, werden nicht-hispanische weiße Geburten in der Minderzahl sein. Die Tea Party-Bewegung ist praktisch ausschließlich weiß. Die Republikaner hatten keinen einzigen Afroamerikaner im Senat oder im Weißen Haus seit 2003 und insgesamt nur drei seit 1935. Ihre Ängste über ein sich rasch wandelndes Amerika sind wohlbegründet.

jeudi, 10 décembre 2009

La vie en rose - Leve in roze

La vie en Rose – Leven in roze

Ex: http://sjorsremmerswaal.nl/ 

Is een film die gaat over leven van de Franse zangeres Edith Piaf. Wiens echte naam Édith Giovanna Gassion is, maar onder de artiestennaam Piaf door het leven ging. Piaf betekent in het Nederlands ‘mus’. Een nukkige Parisienne, zeer gelovig en simpel, maar gezegend met een fabuleuze stem. De film schakelt tussen verschillende fasen van haar leven, wat soms even lastig is precies te snappen waar men nu is beland.

Het hele verhaal is overigens prachtig, ze neemt de gelukkige kijker mee door gans het woelige leven van Piaf. Levend in haar jonge jaren op de straten van Parijs, omdat haar vader vaak weg is en haar moeder constant dronken is en haar zodoende niet kan onderhouden. In haar jonge jaren treft haar een ernstige hoornvliesontsteking waardoor ze bijna blind is. Ze komt op jonge leeftijd - op de straten van Paris - erachter dat ze geld kan verdienen met haar prachtige stem. Om zo ook ontdekt te worden door iemand aan het theatercircuit.

Ook haar verdere leven verloopt op z’n zachts gezegd nogal woelig. Haar dochter overlijdt bijvoorbeeld al op tweejarige leeftijd. Wat met een prachtig beeld in de film naar voren komt. Piaf die naar boven kijkt wanneer ze hoort dat haar dochter overleden is. Je hoort haar denken ‘waarom Theresa, waarom heb je mijn dochter niet gered?’. Maar ook haar grote liefde komt te overlijden waarneer het vliegtuig waar hij inzit neerstort.

Ze zoekt dan haar toevlucht tot drugs en drank, om vervolgens tijdens een optreden helemaal in elkaar te storten. Op het einde van haar zangcarrière zingt ze nog haar bekendste nummer ‘Non, je ne regrette rien”(nee, ik betreur niets) tijdens een gedenkwaardig optreden in het Parijs Olympia, de plaats waar ze ook haar bekendheid aan dankte. Enkele maanden hierna stief Piaf aan een inwendige bloeding.

La vie en rose is een Franse film uit 2007 geregisseerd door Olivier Dahan. De hoofdrollen worden vertolkt door Marion Cotillard (Edith Piaf) en Sylvie Testud (Mômone, vriendin van Piaf)

00:15 Publié dans Cinéma | Lien permanent | Commentaires (0) | Tags : cinéma, france, edith piaf, film, 7ème art | |  del.icio.us | | Digg! Digg |  Facebook