dimanche, 04 novembre 2012
Sly le révélateur
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
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vendredi, 25 mai 2012
Hommage à Schoendoerffer...
Hommage à Schoendoerffer...
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 | Facebook
dimanche, 23 janvier 2011
Werner Herzog - Finding ecstatic truth
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
“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
“The 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
“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.”
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samedi, 22 janvier 2011
Lars von Trier's Antichrist
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.
I 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.
Von 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 | Facebook
lundi, 07 juin 2010
Clint Eastwood und der Abtritt des weissen Mannes
Clint Eastwood und der Abtritt des weißen Mannes
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.
00:10 Publié dans Cinéma | Lien permanent | Commentaires (0) | Tags : cinéma, etats-unis, réflexions personnelles, film, 7ème art, clint eastwood | | del.icio.us | | Digg | Facebook
jeudi, 10 décembre 2009
La vie en rose - Leve in roze
La vie en Rose – Leven in roze
Ex: http://sjorsremmerswaal.nl/
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 | Facebook