Moonlight [2016]

MPAA (R)  CNS/USCCB ()  RogerEbert.com (4 Stars)  AVClub (A)  Fr. Dennis (0 Stars w Expl)

IMDb listing

Ebony (D.S. Daniels) review
TheSource interview w. actors

CNS/USCCB () review

Los Angeles Times (K. Turan) review
RogerEbert.com (B. Tallerico) review
AVClub (A.A. Dowd) review


Moonlight [2016] (written / directed by Barry Jenkins) is an APPALLINGLY TENDENTIOUS FILM and IT WILL BE A TRAVESTY IF _THIS_ FILM becomes THE ONLY African American Film that gets nominations at the Oscars this year.

Why?  Call this film Boyz in the Hood [1991] meets Brokeback Mountain [2005].

Dear Readers, I've reviewed and FAVORABLY all kinds of LGBT THEMED FILMS (from Carol [2015] to Stranger by the Lake [2013]) over the years as well as all kinds of African American produced films (from Tyler Perry productions to films that would generally only play at film festivals like the annual and _excellent_ Black Harvest Film Festival at the Gene Siskel Center in Chicago).  It seems almost A JOKE to me that THIS AFRICAN AMERICAN FILM is somehow "catching the eye of the Liberal Media Establishment."

And honestly, IT MIGHT EVEN BE A JOKE from the perspective of the writer/director ... "Okay, Hollywood, you can't seem to SEE our films.  So let me make a film about a confused / sensitive and possibly gay 'gangbanger' AND MAYBE YOU'LL _SEE_ THAT ONE ..."

And wow, has the critics-sphere done so and ... GUSHED. 

Now folks, it's not _just_ the "confused / sensitive and possibly 'gangbanger'" who's presented to us in this film.  His father is, of course, ABSENT, and his mother's DRUG ADDICTED and "earns her keep" as a TWO BIT / FREELANCE PROSTITUTE. 

This film could honestly win awards at a "diversity section" of a KKK / "Alt-Right" film festival: "Exploring _the very horizons_ of why your white virginal daughter ought not be hanging-around with black dudes..."  

Honestly, if THIS FILM gets Oscar nominations and Hidden Figures [2016] and Fences [2016] (both far more positive / honest) do not, then the Academy should just go to Hell.   And honestly, the Academy Awards are _not_ the only game in town.  There are at minimum the BET Awards as well as the NAACP Image Awards. 

I have no doubt that the current film will probably do well at one or both of these programs as well BUT IT WILL NOT BE STANDING _ALONE_ THERE.  

But for now ... ZERO STARS.


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

Confused ... by Love [2015]

MPAA (UR would be PG-13)  Fr. Dennis (2 3/4 Stars)

IMDb listing


Confused ... by Love [2015] (written and directed by Crosby Tatum) is a small, simple and at times quite poignant African American dramedy that played recently at the 2016 (22nd) Black Harvest Film Festival held at the Gene Siskel Film Center in Chicago.

It's about two college educated late 20-early 30-something couples -- Ferguson and Tiffany Marie Middlebecker (played by Keith Mascol and Jamie Perez) and Reggie Maxwell and Joline 'Jo Jo' Thompson (played by Simba Dibinga and Jordon Lloyd) -- African American, who honestly had trouble believing that they were still (or possibly returning to) the straits that they were in.  All of them knew poverty, _real_ poverty, when they were growing-up.  And all of them believed that their college degrees would have lifted them out of it.  And yet to their horror, they were _all_ staring at failure and being thrown out _onto the street_ ... again.

Yes, no doubt. that pretty much all of them had made some bad decisions, some worse than others:

Ferguson a writer, _may_ have procrastinated with his current manuscript, perhaps blaming it too much on writers' block (though it does happen).

Tiffany Marie, his wife, who _had_ spent time as a child literally on the streets _homeless_, now a "radio personality" on some local radio station, had been something of a spendthrift (even as Furgeson was _not really writing_ ...)

Reggie saw himself as "an entrepreneur" and had been taking all kinds of chances "in the media business" -- movies, records, commercials, radio sound spots, whatever -- doing _anything_ to keep afloat and (perhaps) scrape ahead, including having stolen a story from Ferguson a few years back that he had converted into a successful credit on some film (without acknowledging that the idea had come from Ferguson).

Jo Jo was probably the most sensible of them all, but she had been Ferguson's girlfriend "back in college" before breaking-up for reasons unclear and ... was now returning into Ferguson's world ... by Reggie's side (who already wasn't necessarily in Ferguson's best graces because of the "stolen story" affair).

Yet now they all needed each other especially Ferguson and Tiffany Marie who stood to lose their house.

Again, this is a _very simple story_ ... but there is a _lot of pain_ and a _lot of painful truth_ being faced.  So while this is a film that will often make you laugh, it will also make you cry.

Honestly a pretty good job for a "small indie film" ;-)


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

All the Difference [2016]

MPAA (UR would be PG-13)  Fr. Dennis (4 Stars)

IMDb listing
PBS POV program listing

Chicago Reader (L. Picket) interview w. director


All the Difference [2016] (directed by Tod Lending) is a documentary that followed two students who were among the first graduating class of the Urban Prep Charter Academy for Young Men operating in the Englewood neighborhood in Chicago through their years in college.  The film played recently at the 2016 (22nd) Black Harvest Film Festival held at the Gene Siskel Film Center in Chicago and will play nationally on PBS' POV program in Sept 2016.

The documentary sought to explore what could be done to increase the chances of African American males of attaining college degrees.  Currently only 1/2 of African American males attain a high school diploma, only 1/2 of those who do choose to go onto college and only 16% of African American males actually finish a bachelor's degree in 4-6 years following high school graduation.

The strategy that Urban Prep seems to be taking is above all _raising expectations_ making going onto college the presumed goal of every single student attending their Academy.  Then the Academy provides a good deal of mentoring support and perhaps above all teaches their students to not be afraid _to ask for / seek out help_ when they they needed it.  

Both of the students followed -- Robert Henderson who went on to Lake Forest College a predominantly white. classically "small liberal arts college" in northern Illinois, and Krishaun Branch who chose to go to Fisk University a historically black university in Nashville, TN -- faced enormous challenges when they arrived at their respective college campuses for their freshmen years.  Robert had been raised by his grandmother after his mother had died in a car accident when he was 12.  Krishaun had flirted with gang activity before his mother put him in the Urban Prep Academy.  Both were from the Englewood neighborhood in Chicago, one of the toughest, most crime ridden neighborhoods in the city.  Yet Robert had come to Lake Forest College with good grades and great hopes that he could make it through its pre-Med program.  Krishaun with lesser grades had hoped to get a degree from Fisk and become a Federal Marshall.  Both came to their respective colleges depending _entirely_ on grants, work-study programs and student loans.  Their grants depended on maintaining reasonably high (or even very high) grade point averages.  They also came with the burdens of their entire families, community and even their former Prep School _counting on them_ to finish / succeed.

This last motivating force -- that all kinds of people, from their families, community to their former Prep School depending on them to succeed -- really could not be underestimated in helping them do so.  One of the two students followed in the documentary, Krishaun, attended the screening and _flatly admitted_ (to the knowing acknowledgement of the Audience) that he _really_ DIDN'T WANT to be "a failure" in this documentary or to his former school.  And honestly RAISING THE BAR like this -- making failure (by-and-large) _an unacceptable option_ -- MAY have made ALL THE DIFFERENCE to these young men.

Now the two were _not_ thrown simply "thrown to the wolves."  They were prepared quite well in their Prep School.  They graduated with legitimately good grades, were taught skills, study habits, and above all _the importance to ask_ when they needed help -- be it with school work OR with working out finances.  But the Academy's "raising the bar" and making "easy failure" _unacceptable_ (despite the self-evident challenges) SEEMED TO WORK.

In any case, this is definitely a worthwhile documentary for _all people_ interested in helping young people (especially young people at risk) to succeed and ought to promote good discussions among parents, educators, community leaders and even / above all among _young people themselves_ about the tools and skills that our young people need to learn / come-to-have-access-to in order to do so.

An excellent thought / discussion producing piece!


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

In the Morning [2014]

MPAA (UR would be R)   Fr. Dennis (3 1/2 Stars)

IMDb listing

Shadow & Act (N. Mumin) review

 
In the Morning [2014] (written and directed by Nefertite Nguvu) is a thoughtful African American romantic drama about nine educated late-20-something through 30-something African American New Yorkers, most living in Brooklyn, coming together "one morning" (or at least during that day) to bid farewell to a friend about to leave New York to begin a new chapter in her life in Brazil (presumably in Rio de Janeiro, Salvador or São Paulo).   The conversation leads to relationships, goals and expectations in life.

The film played recently at the 2015 (21st annual) Black Harvest Film Festival held here in Chicago at the Gene Siskel Film Center. 

Though all the characters / actors in the film were African American, virtually all urban, educated Americans / Westerners would understand the characters' interests / concerns:

Harper (played by Kim Hill) the one leaving for Brazil is willing to go to the ends of the earth to find fulfillment / happiness (On the flip side, she's unwilling to "just sit there" and wait for life to unfold around her).  She's had a nice but ultimately disappointing relationship with Ravi (played by Hoji Fortuna) who's actually there at the brunch (so they parted on more-or-less good terms).

Among the others at the brunch is Amara (played by JoNell Kennedy) at whose home the "Harper's farewell" will come to an end later in the evening.  Amara plays the other book-end in the spectrum of attitudes expressed with regards to personal fulfillment / relationships: She's married.  Yes, she knows that her husband Malik (played by Jacky Ido) has been cheating on her.  She even knows with whom, Cadence (played by Emayatzy Corinealdi), not present at the brunch, but who is even shown meeting (unrelated to this gathering) with Malik, Amara's husband, to break-up with him.  But despite Malik's infidelity and indeed rather hard-core unrepentant infidelity (if Cadence wasn't breaking-up with him, he appeared to be quite happy to continue with his two relationships, and one gets the sense that he'll probably find another girlfriend-on-the-side soon to replace Cadence), Amara's decided to stay in her marriage, something that Harper (and many in the audience), of course, does not / would not understand at all.

Two others, invited to the gathering, late 20 / early 30-something Zuri (played by De'Adre Aziza) and her adjunct professor at some local college also 30-something boyfriend Leal (played by C.J. Lindsey), are not attending because they have a situation at home: Zuri's found that she's pregnant and yet she also knows that Leal has not been faithful to her.  What to do?

So these are the various stories that play-out in the course of this "day in the life" of these characters in the film.  And it certainly would make for some good young adult discussion.

As I wrote above, despite Amara's husband's cheating, Amara's made the decision that she wasn't going to leave her marriage, and it appears that she's doing so not merely "for the sake of her marriage" but "for the sake of Marriage [TM], period."  Perhaps by naming her character "Amara" (which suggests "bitter" or "bitterness") the filmmaker herself is underlining her inability to understand completely why Amara would be doing so (except perhaps out of a spirit of martyrdom).  But Amara's in the story, there, along with Harper who at the other side of the relationship-fulfillment spectrum is willing to sacrifice all, including her friends / relationships, for personal happiness / fulfillment.

So it makes for quite an interesting reflection / discussion piece.

Here I would add, from my perspective, as a Catholic priest after all ... ;-) ... that the Bible is full of people who "meet God" at almost laughably late / odd stages in life:  Abraham was 75 when "God called him" [Gen 12:1-4], Moses (by tradition 80!) when he saw the burning bush [Ex 3:1ff].  It seems to be a very odd question to ask: Were either of these two men, or Abraham's wife Sarah (or Moses' wife Ziporrah [Ex 2:21]), "fulfilled" when they were in their twenties! ;-)

And yet, it is an interesting question! ;-)

Fulfillment is certainly important in life (and if we don't feel at least part "fulfilled" then arguably we're not following what God would hope for us [Matt 19:29]) but _just_ looking for "self-fulfillment" does seem, to me, to be rather selfish and against the Spirit of the Christian life.

That said, what an interesting / thought-provoking film!  Good job!


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

White Water [2015]

MPAA (UR would be PG)  Fr. Dennis (4+ Stars)

IMDb listing 

EUR (L. Buford) review
Broadcastingcable.com (J. Walsten) review
The Art of the Monteque (V. Nickerson) review

Deadline.com (A. D'Alessandro) interview w. the child actors


White Water [2015] (directed by Rusty Cundieff, screenplay by Michael S. Bandy and Eric Stein) is a family drama set in 1963 rural Alabama near the end of the Jim Crow Era.   The film played recently at the 2015 (21st annual) Black Harvest Film Festival held here in Chicago at the Gene Siskel Film Center.

The film tells the very human story of a 7 y/o African American boy named Michael (played by brothers Amir and Amiri O'Neill) who becomes fascinated / obsessed with the _probable_ taste of the water coming-out of the "white's only" water fountain in town.  Since he saw a white boy his age, Tommy (played by Brody Rose), drink and drink and drink from that fountain, Michael is convinced that it must be _much better_ than the water coming out of the "colored folks" water fountain.  Michael knows the taste of the water from that one and he's never been impressed.  Indeed since the water was rusty in taste, he rarely drank from it, only when he was really, really thirsty.

So there it is.  A seven year old African American boy wants to taste "the water of the white folks," and, well ... it's ILLEGAL.  And his ma', Annie (played spectacularly by Sharon Leal) and grandpa (played by Leon Lamar) become convinced that Michael's inevitably going to do something really stupid (like drink from the "white folks' water fountain") that's going to get him into _a lot of trouble_ just like his no-good saxophone playing father (played by Larenz Tate) would get into.

Add then Michael's maybe one-year-older cousin Red (played by Zhane Hall) who eggs Michael on, telling him he's "drunk from white folks' drinking fountains many-a-times" and then Rev. Stokes (again wonderfully played by Barry Shabaka Henley) who's JUST TRYING to keep his little, often quite oppressed / humiliated flock from doing any of a wide number of very stupid things (both politically and personally) that would "lead them on the certain Road to Perdition" ... and one gets ONE HECK OF A (somewhat tempered by years) SEGREGATION ERA STORY that TRULY EVERYONE, BLACK OR WHITE, COULD UNDERSTAND.

Honestly school teachers, if you're looking for a GREAT CHILD FRIENDLY FILM THAT EXPLAINS _ALL THAT ONE REALLY NEEDS TO KNOW_ about THE HUMILIATING (and at times DEADLY SERIOUS) EVIL that was SEGREGATION in the SOUTH during the Jim Crow Era this is A GREAT ONE TO CHOOSE.

Great job folks, great, great job!


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

BaddDDD Sonia Sanchez [2015]

MPAA (PG-13)  Fr. Dennis (4 Stars)

IMDb listing


BaddDDD Sonia Sanchez [2015] (codirected by Barbara Attie, Janet Goldwater and Sabrina Schmidt Gordon) is a documentary about the prolific 80 year old African American writer / poet / educator Sonia Sanchez [wikip] [GR] [WCat] [Amzn]  co-foundress of the Black Arts/Studies Movement in California in the 1960s.

The documentary played recently as part of the 2015 (21st annual) Black Harvest Film Festival held here in Chicago at the Gene Siskel Film Center.

Her story could be inspiration to a lot of young educated men and women of color in the United States today because she had to navigate pretty much _every_ professional obstacle that could be placed in front of a woman or person of color to marginalize him/her:

Yes, she was a co-founder of the Black Studies Movement movement in the 1960s and hence had to FIRST DEFEND the very legitimacy of "Black Studies" as field worthy of academic endeavor and THEN had to fight clueless (generally white) university administrators who wanted the works of towering African American figures like Booker T. Washington (an African American leader of the post-Reconstruction Era who built an entire movement around African American self-reliance) and W.E.B. DuBois (the founder of the N.A.A.C.P. !) to be kept _outside_ of emerging Black Studies curricula (LOL ... probably "Uncle Tom's Cabin" would have been "okay" ...)

Then, she became an initially reluctant but as time went on _scathing_ African American opponent to the Black Panther movement also emerging in California in the 1960s for its horrendous marginalization / mistreatment of African American women.

For a time, she was part of the Nation of Islam movement RUNNING SCHOOLS FOR AFRICAN AMERICAN MUSLIM WOMEN within the movement, until she came to realize with hard experience that this Muslim affiliated movement was, after all, (if _not_ explicitly hostile) not particularly oriented toward promoting higher / scholarly education of women.

And she did all this WHILE RAISING THREE CHILDREN -- two sons and a daughter -- in the course of two marriages (both eventually failed) and finally on her own.

What she did have, always, was her writing and her poetry and eventually a rock solid conviction that _violence_ of any kind, was NEVER the solution.

By then, living and teaching at Temple University in Philadelphia she publicly challenged then Philadelphia's African American mayor's 1985 decision to _bomb_ the somewhat odd, to many misguided, black separatist movement "MOVE's" compound in Philadelphia, an action that killed 11 MOVE members including 5 children.  Later, to oppose the 2003 Iraq War along with several other "grannies" (both black and white), she participated in a sit-in at at U.S. army recruitment office after the recruiters wouldn't take _their_ applications to enter the Army "rather than the young ones."

Those who know something about poetry will find her philosophy there fascinating: Sonia Sanchez [wikip] [GR] [WCat] [Amzn] is famous for her free verse BUT she's also written _entire books_ on and in the style of Haiku and she would insist that her students become masters in form poetry _like but not inclusive_ of Haiku BEFORE going into free verse.  Also in the film, Ms Sanchez insisted that when she speaks, there's always a "sound track" (perhaps only in her imagination) behind it.  And indeed, most of the times when the film showed her reciting poetry, there was a jazz ensemble of one-sort-or-another playing "background."

All in all, I found this documentary about Ms. Sanchez to be a joy.  I found her person to be _very interesting_ and inspirational.  And I appreciate festivals such as this, the annual Black Harvest Festival held here in Chicago, as an opportunity to be introduced to people like her and to other artists, indeed often enough film makers, that I otherwise would probably never have learned about, but can enrich my / other's lives.

Great job!


ADDENDUM:

While this documentary film was _wonderful_, one need not find / see it to learn about Sonia Sanchez [wikip] [GR] [WCat] [Amzn].  There's plenty to find about her across the internet, in book stores and in libraries.  Just follow the links I've placed along side her name ;-)


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

Selma [2014]

MPAA (PG-13)  CNS/USCCB (A-III)  ChicagoTribune (3 Stars)  RogerEbert.com (4 Stars)  AVClub (B)  Fr. Dennis (4 Stars)

IMDb listing
CNS/USCCB (J. Mulderig) review

BET coverage
Ebony coverage
Essence.com coverage
TheSource.com (D. Green) review

ChicagoTribune (M. Philiips) review
RogerEbert.com (O. Henderson) review
AVClub (A.A. Dowd) review

Rolling Stone (G. Edwards) interview w. director Ava DuVernay
TheSource.com (S. Moscovitz) interview w. director Ava DuVernay


Selma [2014] (directed by Ava DuVernay, screenplay by Paul Webb) arriving in time for the 50th anniversary of the passing of the Voting Rights Act of 1965, the second of the two most important pieces of Federal legislation that were passed as a result of the African-American Civil Rights movement of the 1950s-60s (and, yes, perhaps coincidentally / perhaps not ... during the early part of the Lyndon B. Johnson Administration ...) reminds the United States (and the world) what life was like for African Americans in the Deep South of the United States prior to the passage of such legislation that finally allowed African Americans unhindered access, more-or-less, to the ballot box.

I say "more-or-less" because there has been steady if mostly thankfully "rear guard" battling over "voter registration legislation" ever since.  And I do believe that the continued shenanigans are real: As I noted in my review of the recent film Kill the Messenger [2014], the 1980s "crack cocaine crisis" gave white racists in this country an excuse to once again disenfanchise MILLIONS of African American voters by making possession of ANY AMOUNT of "crack cocaine" (but significantly NOT powdered cocaine generally prefered by white people...) to be a "felony" giving States permission to take away their Civil Rights, INCLUDING VOTING RIGHTS, essentially FOREVER.  More than a million African American male "crack convicts" in Florida (not / no longer in jail, but with their voting rights denied them FOR THE REST OF THEIR LIVES on account of their "felony conviction") or ONE THIRD of the voting age African American male population in the State was not allowed to vote in the 2000 Presidential election, an election that was "decided" by a margin of less than a 1000 votes in Florida...

However, even this apparent "crack" (felon) loophole in the application of the Voting Rights Act of 1965 pales in comparison to unblushing systematic denial of African Americans the right to vote that existed in the Jim Crow South prior to the marches / protests in Selma that made such practices no longer tenable and resulted in the passage of the Voting Rights Act of 1965 quite shortly afterwards. 


To the film ...

Much controversy has been made with regards to this film's treatment of Lyndon B. Johnson (played in the film by Tom Wilkinson).  I would suggest to readers here to please read the two interviews of the director Ava DuVernay that I list above.  Apparently, the original screenplay (and probably historically more correctly) portrayed Johnson in far more positive light.  However, the director says in those interviews that she really didn't want to make a movie about a "White Savior" (Johnson...), that in fact, the biggest changes that she made to the script was _to add_ BLACK LOCAL WOMEN to the story like lowly, honest / church-going Selma resident Annie Lee Cooper (eventually played in the film by Oprah Winfrey).  

With regards to Johnson, the director sensed (again IMHO almost certainly correctly) that ultimately the Civil Rights movement was NOT his top priority.  Instead, Johnson's TOP PRIORITY was his hoped-for War on Poverty (which would seek to improve the lives of ALL POOR PEOPLE OF ALL COLORS).  Hence EVEN IF HE WAS SYMPATHETIC (and _I_ certainly believe he was ... Johnson did in a year / two in office what Kennedy seemed incapable of doing in pretty much his entire term ...) the Civil Rights Movement was something of a distraction:  SO ... "let's just get the Civil Rights legislation passed as fast as possible (and be done with it)."

AND LET'S FACE IT ... THAT IS THE HISTORICAL RECORD: The Civil Rights Act (which _didn't_ pass under Kennedy) passed RAPIDLY under Johnson in 1964 and the VOTING RIGHTS ACT again passed RAPIDLY after that in 1965.

So ... after 1965, Johnson had three years to focus on what he really believed was important: The War on Poverty.  (Of course, good will there got eaten-up by the concession(s) that he made to the American Right in ALSO allowing American involvement in the War in Vietnam to proceed...)

Was this "War on Poverty" worth it?  Did it even succeed...? Well, it's almost impossible to imagine TODAY what life would be like for American Seniors if not for Johnson's War on Poverty program Medicare (a health insurance "entitlement program" for Seniors that has honestly helped JUST ABOUT EVERYONE).

And truth be told, even Rev. Martin Luther King, Jr (played in the film by David Oyelowo) in his final years was coming around to the understanding that many / most of America's problems were not simply racial but economic -- for progress for African Americans to go forward, progress for poor whites had to go forward as well.

But be all this as it may, progress for African Americans COULD NOT GO FORWARD without more-or-less unhindered access to the ballot box.  And that then set the stage for the Civil Rights actions in Selma.  And this film ...

And yes, a lot of whites watching this film will certainly wince at seeing white police officers (of then still an ALL WHITE Selma police force) wrapping their batons with barbed wire and beating blacks seeking to peacefully march over a bridge ...

Now the film is also a lot about tactics -- Why put so much focus on what seems to be an insignificant (if county seat) like Selma?  Why simply a march?  Why not retaliation for violence inflicted on the marchers? -- and the result is an appreciation of the mind/thinking of Martin Luther King, Jr and the Southern CHRISTIAN Leadership Conference (my emphasis on Christian) the banner group with which he lead the Civil Rights Movement.  After all, there were alternatives -- the more militant Black Muslim Malcolm X (played briefly in the film by Nigel Thatch), and arguably more purely-legal approaches like that of the NAACP perhaps represented in the film by young "Obama-like" "community organizer" Andrew Young (played by André Holland).

The film's director, Ava DuVernay, noted in one of the interviews (given above) that since she was NOT "from the (rural) South" but rather "from Compton (the inner city), California," her own sympathies growing up were more with Malcolm X and the Black Panthers (an excellent if, all around challenging film about the Black Panther Party called For the Cause [2013] played at the 2013 Chicago Black Harvest Film Festival).

The director wished to underline in her film that the tactics chosen by and Martin Luther King, Jr and the SCLC were NOT merely "pie in the sky" but rooted in practicality and potential for success: "One can't fight tanks with beebee guns," a "violent struggle" could not succeed.  However a morally based struggle appealing to the "better (and in this country CHRISTIAN) angels" of the white majority COULD (and did) SUCCEED.  To the director's credit, she did _underline_ the presence of white clergy / religious in the Selma marches:  I PERSONALLY KNOW MEMBERS OF MY RELIGIOUS ORDER WHO WERE INVOLVED IN THOSE MARCHES OF THE 1960s AND I'M IN GOOD PART A CATHOLIC PRIEST TODAY AS A RESULT OF THEIR EXAMPLE.

So what then to say in a final analysis about the movie.  Did it "diss" Johnson too much?  I honestly don't think so, because I do believe that the director _was right_.  This film needed to be ABOVE ALL ABOUT THE PEOPLE like Annie Lee Cooper (played in the film by Oprah Winfrey) NOT "the big shots..."

So good job Ms DuVernay!  Good job!  And if any want to read-up more about the Selma marches, Rev/Dr Martin Luther King, Jr, the Civil Rights Movement, or President Lyndon B. Johnson just do a search on Amazon.  There are plenty of books to read on all of them ;-)



<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

One Way Ticket to the Moon (orig. Bilet na Księżyc) [2013]

MPAA (UR would be R)  Fr. Dennis (3 1/4 Stars)

IMDb listing
Filmweb.pl listing*

Dziennik.pl [P. Czerkawski] review*
Film.onet.pl (D. Romanowska) review*
Film.org.pl (K. Połaski) review*
Film.wp.pl (K. Kasperska) review*
KulisyKultury.pl (K. Łukaszewicz) review*

Hollywood Reporter [N. Young] review

It's 1969 and the "Summer of Love" in One Way Ticket to the Moon (orig. Bilet na Księżyc) [2013] [IMDb] [FW.pl]* (written and directed by Jacek Bromski [IMDb] [FW.pl]*) in this often hilarious and inevitably poignant/sad take on Poland's "Summer of '69," seeking to apply a couple of America's counter-cultural classics, Hair [wikip-1968-stagemusical] [wikip-1979 film] [IMDb] and Easy Rider [1969] [IMDb], to Polish Communist-era realities of the time. (The film played recently at the 26th Annual (2014) Polish Film Festival in America held here in Chicago).

And indeed much is "going on."  The Communist Regime has the whole, then NOTORIOUSLY DULL GRAY COUNTRY all decked out in the ALMOST IMPOSSIBLY CHEERFUL "RED AND WHITE" of Poland's national colors, earnestly trying to "generate excitement" about celebrating the upcoming "25th Anniversary of the Founding of the Polish People's Republic," even as every one of its news items on State (Controlled) radio seems to undermine the earnest, studied, faux/forced optimistic Party Line: Early in the film, we hear "State Radio" LEADING its "morning news" with an item announcing that the "Minister of Agriculture" had visited a "cord factory" and "proudly proclaimed" that "there will certainly be enough rope to bind this year's harvest."   Ring the bells folks!  The Party assures us that at least this _ridiculously_ basic need is something that we don't have to worry about (or should we actually?  Why would something so absurdly basic be mentioned on the news at all...?)

Indeed, the Regime faces a real challenge in 'generating excitement' about "25 years of drabness and disappointment" -- Everyone in the story is painfully aware of Poland's painfully embarrassing bad economic story.   "Okay, we lag behind the East Germans, that's 'no surprise,' but why is it that even the Czechoslovaks and the Hungarians are beating our ...?" asks one of character.  Another responds, "Well you know, we Poles have become a nation of schemers.  An East German foreman tells one of his East German workers to come over and tighten a screw.  And he does, come over, and ... tightens the screw.  A Polish foreman tells one of his Polish workers to come over and tighten a screw.  And he comes over and spends a half an hour looking-over the screw, from all angles, scheming to find a way to appear to tighten it without actually doing so.  So EVERYTHING takes a long time, and ... at the end of the day, NOTHING gets done anyway."  (Readers note simply here that this Communist Era Polish reputation for "scheming" was HONESTLY, AN ARTIFACT OF THAT UNNATURAL TIME.  Poland was NOT free but rather a captive "satellite" of the Soviet Union.  In contrast, outside of Poland, both here in the United States and across all of Western Europe, Poles have had a near UNIVERSAL REPUTATION of both HARD WORK and PRIDE IN THAT WORK.  It's honestly hard to imagine the Catholic Church in the United States without the legacy of the extreme generosity of both Polish labor and Polish money, often contributed first by _dirt poor_ immigrants and later by their descendants).

But beyond that, the Regime's Party spin doctors have another problem on their hands:  The whole world, including Poland, seems to be focused on the seminal event about to occur ... America's soon to be launched Apollo 11 and its promised landing on the moon.  The Regime is stuck trying to explain(away) why it's the Americans who are going to be walking on the moon first, and not the Regime's Soviet Communist "big brothers."  Play on that summer's primary focus -- the Apollo ii moon landing -- inspires, of course, this film's title.

But all these "grand" concerns aside -- the upcoming celebration of  Communist Poland's "25 years of mediocrity and failure" or the Apollo moon landings -- 1969 was the summer in which the film's central protagonist Adam Sikora (played by Filip Pławiak [IMDb] [FW.pl]*), having graduated that spring from high school, was ... drafted into the military.

And so the film begins with Adam, having finished his early morning milk deliveries rushing off to the local draft board, where, in its "infinite wisdom" it assigns him, who's lived all his life in a little hamlet in the mountains of the southeastern Poland ... TO THE NAVY and to report "two weeks hence" to a Polish naval base in the northwestern (Baltic Coast) corner of the country.

How long's the assignment? ... three years.  Well that's gonna ... SUCK, given that he has his first, sort-of, girlfriend, Danusia (played with perfectly-calibrated 15-to-16-year-old earnestness by Kaja Walden [IMBb] [FW.pl]*) in his home village, in said SOUTH EASTERN CORNER OF THE COUNTRY.  So he goes over to the shop where she's working that summer to break the news.  He then asks her: "Will you wait for me?"  In perfectly calibrated SHOCK of a 15-to-16-year-old BEING ASKED THIS QUESTION FOR THE VERY FIRST TIME, she answers: "NO!"  Crestfallen, 18-year-old Adam asks "Why?"  "I'm 15-going-on-16 years old, I can't even imagine THREE YEARS FROM NOW." And so it is, shell-shocked Adam realizes that he's probably being dumped for the very first time...

Adam's lack-of-experience / naivete comes to concern his older, thinking of himself as "more worldly" brother Antoni (played again wonderfully by Mateusz Kościukiewicz [IMDb] [FW.pl]*), 22 or 23, who had just finished his three year term of service in the Polish Navy (Apparently, in its infinite wisdom, the Polish People's Army had determined that the nation's "best mariners" come from the mountains of the South Eastern part of the country ;-).  So Antoni decides to accompany his younger brother to his induction in the Polish Navy, hoping to "impart his wisdom" (all the "wisdom" of a 22 or 23 year old...) on his younger brother along the way.

Thus begins an "epic" Easy Rider [1969] [IMDb]-like "road trip" from the mountains of Southeastern Poland to the Poland's Northwestern Baltic coast ... 'CEPT ... THIS IS POLAND OF 1969: Neither Antoni nor Adam have "motor-bikes" to say nothing of a car.  This "road trip" was going to take place "the Soviet-era Socialist way" ... by train, bus and occasionally hitchhiking a ride from a farmer pulling a hay-covered cart with a tractor ;-)

But let's also admit here that no matter where one is, WHEN ONE IS YOUNG, ANY TRIP LIKE THIS ... is going to be EPIC (!)  And so it is ... ;-)

The people that the two meet along the way (and their conversations with them) in this meandering trip that actually takes them longer than Apollo 11's trip to the moon (though in fairness, they did make stops along the way) are ABSOLUTELY PRICELESS.  These include: (1) their encounter/conversation with two young girls their age (coming home from a 3 month training course in "food service") that they meet on the train to Krakow; (2) a barbeque with an "old" (again 22-24 years old ...) "former Navy buddy" of Antoni's now living in the (still) southern mining town of Katowice; and (3) a priceless conversation with a thoroughly corrupt "little man" of a conductor on a "night train" to the coast (this last encounter being certainly a play-on, indeed a "send-up of" the famous Communist-era film Night Train (orig. Pociąg) [1959] that played recently again in the United States as part of the American director Martin Scrocese's Masterpieces of Polish Cinema: [MSP Website] [Culture.pl] series).

The "little man" pettily corrupt conductor tells Antoni who to talk-to / look-up to get themselves "set-up" (with both a hotel and some Communist Era hookers) when they "get to the coast."  (Again folks, think Easy Rider [1969] [IMDb]).

And let's admit it, what kind of "wisdom" would a 22-year-old "older brother" have to impart on his "more naive" younger brother, other than, well, trying to "get him laid..."?  After an aborted "first attempt," Adam, on his own, manages "to score" with an amiable, a few years older, Polish exotic dancer named Halina/Roxana (played by Anna Przybylska [IMDb] [FW.pl]*) IN A SCENE THAT HONESTLY IS VERY, VERY FUNNY: There's Adam, losing his virginity, even as we hear Neil Armstrong on the TV, stepping down from his craft and announcing TO THE WHOLE WORLD: "One small step for (a) man ...." ;-)

Yet if all this SEEMS INCREDIBLY STUPID, ADOLESCENT, SOPHOMORIC, indeed HAIR [wikip-1968-stagemusical] [wikip-1979 film] [IMDb]-like in nature, JUST LIKE IN THE SUDDEN CLOSING SEQUENCE of the FILM VERSION OF HAIR [1979], the current film TAKES A SUDDEN and far more serious turn:

Adam's lying there in Halina's bed, basking in the "momentous glory" of "having gone where..." even as Neil Armstrong was first stepping onto the moon, when a drunk local police officer comes "visiting upon" Halina as well.

Adam steps-up to defend Halina's honor, and since the police officer was piss-drunk, even disarms him.  The drunk local police officer lifts up his hands, and even laughs: "Okay boy, easy, even keep the gun...  But know that tomorrow, I'm coming back for you WITH THE WHOLE LOCAL POLICE FORCE and you're a dead man."

Again, if up to this point the movie, LIKE most of the 1960s era HAIR [wikip-1968-stagemusical] [wikip-1979 film] [IMDb] was above all, just a STUPID SOPHOMORIC ROMP, SUDDENLY ADAM really _has to_ "grow up."   Indeed, he has to flee.  BUT TO WHERE???  HOW???

He does find a solution, the closing credits suggest that the story presented was actually based on a true one. Well, yes, and no.  There were Cold War cases in which Poles (as well as other Central/East Europeans from the Soviet Satellite countries) took similarly drastic measures to get across to the West.  However, the closing credits identifies Adam Sikora as the Polish born father of the German footballer "on the national team" Feliks (or Felix) Sikora.  And this is, as far as I can see, (Google, Wikipedia), this is not true.  But then let's also remember that Milos Forman's film version of Hair [wikip-1968-stagemusical] [wikip-1979 film] [IMDb] ended in a super poignant if grossly manipulative fiction as well.

What then to make of the film?  I did like it.

I had contact with and indeed visited my relatives in Communist era Czechoslovakia throughout the 1970s and 80s.  The first time I heard Pink Floyd's Dark Side of the Moon was on my oldest cousin's stereo in Prague.  He had found a way to buy the record, black iconic "prism cover" and all, on his own over there.  On the flip-side my parents, sister and I, enjoyed the summer of the "Prague Spring" (1968) largely on the beach in Union Pier outside of Chicago largely listening to lovely Czech language covers of the Beatles, Mamas and Papas, etc.  The film version of Milan Kindera's Unbearable Lightness of Being [1988] features (a little anachronistically) Marta Kubišová's Czech language cover of Hey Jude.

So to those who would complain that this film "can not possibly portray a realistic vision of Poland in 1969," having pictures of bell-bottom jeans wearing (admittedly Czech) cousins of mine from the same time, I beg to disagree. 

Then those who'd on the other hand argue that the film unfairly lampoons Communist Era news programming, my sister, various American born cousins of mine and I (all still Czech speaking) can "rolls our eyes" almost completely around in our eye-sockets thanks to the UNBELIEVABLE STUPIDITY OF WHAT PASSED AS NEWS REPORTING COMMUNIST LANDS DURING THAT ERA.   The segment in this film about the "Agricultural Minister visiting the cord factory" (mentioned above) is ABSOLUTELY PRICELESS.  'Cause that's EXACTLY (!) how it was.

I do wish that the director did not play with the truth as much as he did at the end of the film.  But even attempts like Adam's to get across to the West were part of the historical record of the time.  There were desperate people who did have to flee places like Poland during that era.  And how could one do that, again FROM POLAND, when one was SURROUNDED by "Fraternal Brother" States?

Anyway, this film is NEITHER Citizen Kane [1941] nor Ashes and Diamonds [1958].   But it does kinda play like a Polish Easy Rider [1969] or [Hair [1979].

And so in that sense, it did a "pretty good job!"  So "rock on" director Jacek Bromski [IMDb] [FW.pl], "rock on" ;-)


* Reasonably good (sense) translations of non-English webpages can be found by viewing them through Google's Chrome browser. 

<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

The Forgotten Kingdom [2013]

MPAA (UR would be R)  TVSA.za (3 1/2 Stars)  Iol.co.za (4 Stars)  Fr. Dennis (3 1/2 Stars)

IMDb listing

TVSA.za (T.Bang) review
Iol.co.za (T. Owen) review
citipress.co.za (P. Mabandu) review

IndieWire (V. Martinez) review
Orlando Weekly (B. Manes) review

The Forgotten Kingdom [2013] (written and directed by Andrew Mudge), a movie filmed in South Africa and Lesotho using entirely local actors and actresses recently closed the month long, ever popular 2014 (20th) Annual Black Harvest Film Festival at the Gene Siskel Film Center in Chicago. The film is also now available for streaming using the Amazon Instant Video service for a reasonable price.

The film tells the story of an initially directionless 20-something youth named Joseph / Atang Mokoenya (played by Zenzo Ngqobe) who at the beginning of the film was living in a small apartment in a tenement in Johannesburg ("Jo-berg"), South Africa.  He's informed by some of his friends that his father (played in flashbacks throughout the film by Jerry Phele), living in a shack in the Soweto neighborhood at the outskirts of town, was very ill.  Receiving the news as more an imposition on his time (not that he'd have much else to do with his time ... as he was unemployed and not particularly concerning himself with looking for work) than a concern, he sighs, rolls his eyes and decides to (eventually) go out there.

When he arrives, he's chewed-out by a neighbor-woman for being such a typically uncaring grown child of a sick parent.  Seething, but trying not to show disdain now, he endures her lecture and then proceeds to his father's shack, only to find that he's not answering when he knocks on the door.  Removing a plank from a window, her crawls in, and discovers, of course, that his father is dead.

Since the father wasn't terribly old, about 50 or so ... the assumption is that he probably died of some AIDS related illness.  This in part, but certainly _only_ in part, explains some of Joseph's disdain for his father.  Contracting HIV/AIDS remains a cause for shame in South Africa.

Some of Joseph's similarly listless, directionless friends from Jo-Burg arrive.  One of them goes over to a local tavern to get some beers.  Together they pull off a few planks from Joseph's dead father's shack to light a small bonfire, and together they toast with _some_ (but certainly not a lot) of respect the memory of Joseph's dad.

It is now that somebody asks Joseph what he's going to do with his dad's body.  Joseph shrugs not really knowing the answer.  However, someone then, a neighbor perhaps, informs him that Joseph's dad was prepared in this regard for his demise (as well as for his well-predicted assumption that his son wouldn't have a clue what to do ...).  As such, the father had paid the local undertaker for a respectable casket and transport ALONG WITH AN ACCOMPANYING TICKET FOR HIS SON to his home village in Lesotho.

Now Lesotho is small mostly mountainous kingdom in Southern Africa that due to its very inaccessibility had always kept its independence through the whole of the Colonial and later Apartheid Eras.  It was just "too far away" and didn't have much to offer in terms of minerals for the white settlers / colonial powers to bother with conquering.  So except for Anglican / Catholic missionaries the people of Lesotho were left alone (and the legacies of both the Catholic and Anglican missionaries were also portrayed in a generally benign way in the film as well).  Lesotho, for the most part, would seem to be as "forgotten" a Kingdom as the title of the film proclaims.

But Joseph's dad, being from there, did not forget.  And if not really in life then at least in death, Joseph's dad reminds him of his roots (and early childhood there) as well.  Indeed, the neighbor who tells Joseph of his dad's already purchased funeral plans reminds Joseph that his Lesothan name was actually Atang.

Wonderful.  So Joseph (er Atang), unemployed anyway, takes his dad's body back to Lesotho for burial.  And this is when the story, of course, really begins:

Since Joseph-Atang had little except for a generic set of friends "of the street" back in Jo-Berg anyway, he "lingers" in Lesotho for a while after his dad's burial.  It's not that Joseph-Atang suddenly "fell in love" with the remote country of his birth.  He did not.  It's just that _nothing_ in Atang-Joseph's life had much of a direction to it.  So there was no particular reason for him to rush back home now.  And he stays long enough to run into a childhood friend, a school teacher, named Dineo (played by Nozipho Nkelemba) who remembers him and he takes a liking to (and she to him).  And so he decides to stay for a bit longer than he thought he would before.

Now Dineo's father (played quite well by Jerry Mofokeng) sees the recently arrived (but apparently penniless) "city slicker" Atang hanging around his daughter suddenly.  And so he decides to scare him back to Jo-Berg: "Hey you, if you respect me and my daughter then do the right thing and marry my daughter.  And my bride's price (for her hand in marriage) is no less than ..."   Since Dineo's father _was right_ about him (at least initially), and Joseph-Ateng was indeed penniless, Joseph-Ateng "snapped out of his spell" and got on the next bus back to Jo-Berg.

BUT ... on the way back to Jo-Berg, he perhaps realizes that in Dineo HE FINALLY HAS SOMETHING TO LIVE FOR.  So HE DOES GET A JOB in a number of the mines in area ... and eventually returns back to the Lesothan village of his birth to pay the bride's price for Dineo ... only to find her and her father / sister GONE.

Where'd they Go?  Well Atang knew that Dineo's sister was ill (again in some stage of HIV/AIDS).  That's why Dineo, healthy, had stayed on at home ... to take care of her.  Again, HIV/AIDS remains a cause of shame for a family.  SO when it became impossible to hide his other daughter's illness, Dineo's father MOVED THE WHOLE FAMILY ACROSS THE MOUNTAINS CLEAR TO THE OTHER SIDE OF THE KINGDOM to "protect" them (and himself...) from "gossip."

The rest of the movie then is about Ateng-Joseph along with an orphan boy (played by Lebohang Ntsane) from the village of his birth (who reminded Ateng-Joseph a lot of himself when he was the boy's age) crossing the mountains of Lesotho to return to his, now, Love.

It makes for a very nice story.  The last part of the film, shot in the mountains of Lesotho, is absolutely beautiful.  And the story also touches on universal themes.  Indeed, in the past year, I've three movies from three continents -- the Argentinian/Bolivian film La Paz [2013], the Indian film The Lunchbox [2013] and this one from South Africa / Lesotho -- in which the central (or otherwise key) characters only found peace by leaving their largely meaningless existences in Buenos Aires, Mumbai, and (now) in Johannesburg and finding starting new lives in the mountains of Bolivia, Bhutan and now Lesotho. 

I appreciated the film further because my (United States) Province of the Servite Order founded and has maintained the Catholic mission to KwaZulu (Zululand) which borders Lesotho (and one of our Italian Provinces was responsible for the Catholic mission to nearby Swaziland.  The film, beautifully shot, particularly in the latter two-thirds of the film, when the story takes place in the Lesothan countryside can help viewers appreciate the rugged beauty of that part of the world.

Overall, great film!  And, again, it's available for streaming for a reasonable price on Amazon Instant Video.


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

Red Princesses (orig. Princesas Rojas) [2013]

MPAA (UR would be PG-13)  Fr. Dennis (3 1/2 Stars)

IMDb listing
FilmAffinity listing*
Official Website

LaNacion [Costa Rica] coverage*
LaNacion [Costa Rica] (Y. La Cruz) review*
DeleFoco (Y. Oviedo) review*

Red Princesses (orig. Princesas Rojas) [2013] (directed and cowritten by Laura Astorga Carrera [IMDb] along with Daniela Goggi) is a Costa Rican film that played recently at the Chicago Latino Film Festival.

Set in the 1980s, the film tells the story of 10 year old Claudia (played by Valeria Conejo [IMDb]) and her younger sister Antonia (played by Aura Dinarte [IMDb]) who as daughters of Costa Rican leftist parents Flipe (played by Fernando Bolaños [IMDb] [DF]*) and Magda (played by Carol Sanabria) had spent much of their early lives growing-up in neighboring Sandinista dominated Nicaragua following the pro-Communist Revolution there (which had ousted the hated Samoza dictatorship) and during the subsequent "Contra War" (against U.S. backed post-Samoza anti-Communist forces).

At the beginning of the film, Claudia and Antonia's parents had decided (and received permission from their Sandinista commanders/allies...) to move their family from Managua, Nicaragua back to San José, Costa Rica.  Why?  Well that's a very good question and a good part of the task given to the audience as it watches the film is to try to come-up with a satisfactory answer.

Yes, it seems that Managua had become a relatively dangerous place to live as the Contra War ground on.  And yes, Felipe and Magda were NOT Nicaraguan (but rather Costa Rican sympathizers to the Sandinista cause).  Perhaps they had enough of a war that ultimately was "not theirs."

However, it was also clear at least at the beginning of the story that they were not simply leaving Nicaragua to "run away."  Instead, as soon as they returned to San José, Felipe and Magda settled into a document forging operation in support of the Sandinista regime.  (The film's director Laura Astorga Carrera present for Q&A after the film -- and who explained that the film was based on her own childhood experiences -- she would have been the 10 year old Claudia in the story -- explained that the kind of "support operation" that Claudia / Antonia's parents would have been involved in would have been done by Costa Ricans sympathizing with the Sandinistas in Nicaragua and NOT by Sandinista Nicaraguans themselves because "Nicaraguans would have 'stood out' in Costa Rica at the time").

Yet it was ALSO clear that Magda's family (very, very regular middle class) in particular was quite happy to see their (perhaps "wayward") daughter and _her_ two young daughters (along with a husband who, while they weren't necessarily openly hostile to him, had after all, "married into the family" ...) finally "back home from Nicaragua" and presumably "out of harms way..."

After Felipe and Magda along with their girls arrived in San José, Magda's family quickly put the two girls in a nice Catholic grade school.

This is when we, the audience, first begin to appreciate just how "different" (from Western norms) Claudia and Antonia's upbringing had been up to that point: They had been growing-up in a quite "Spartan" milieu of fervent Sandinista regime (basically Communists) back in Managua.  Hence they didn't have (or even think to have) a lot of "stuff" and what they did have -- Claudia's prize possession was a box of various Communist pins from all over the Eastern Bloc.  So there were Soviet ones, Cuban ones, various East European ones, perhaps even a Libyan or Angolan / Mozambican one -- didn't make a lot of sense in their transplanted Costa Rican (and now back to more traditional Catholic) surroundings.

On their first day at their new school, the principal asked them if they knew their prayers and ... of course they didn't.  On the other hand, Antonia asked her older sister "where the Pioneers are" (the Communist equivalent of the Scouts) because she had apparently always wanted to be one (as Claudia apparently already had been).  Claudia answered, that the school apparently didn't have a Pioneer group yet and for a good part of the rest of the film, poor Claudia spends a fair amount of time, putting together a guidebook (from memory ... and remember that Claudia was a 10 year old) for a Pioneer group that she was going to start for her little sister and their friends.

Now since this story is being told primarily from the perspective of the 10 year old Claudia, the school scenes become absolutely priceless:  This is the story of two little previously Communist girls adapting to live in a renewed Catholic environment where (this is Central America in the 1980s after all) there were now ALSO Protestants.  So as the real drama "begin to happen" in the story (below) Claudia's Catholic friend always suggests "well let's pray an Our Father" or a "Hail Mary" about it (and patiently teaches Claudia how to pray these prayers), while another friend of both girls -- of "Communist Claudia" and her Catholic friend -- who's a daughter of a Protestant Minister always prays for Claudia and Antonia "from the heart" with these absolutely heartfelt/delightful renditions (again, she's also just 10 years old) of the more Pentacostalist prayer style that she knows from her home (with eyes closed yet gazing heavenward, "Oh Heavenly Father ...").  So if nothing else, these little previously "Communist girls" were loved by their believing (Catholic AND also Protestant) friends.  And they appreciated the heartfelt concern of these new friends, all 10 year olds, as well.

So what dramas start "happening" at Claudia / Antonia's home after they return after some years from Sandinista Managua?  Well ... a fairly short time after returning, Magda, their mother SUDDENLY and (not getting into details) WITH HELP FROM THE AMERICAN EMBASSY DITCHES THE FAMILY AND APPARENTLY RESURFACES A FEW DAYS LATER IN MIAMI (Florida, the United States).  What the heck happened?  Felipe (Claudia and Antonia's father, and Magda's husband) doesn't know what hit him and Claudia / Antonia don't understand really either.  Claudia feels sorry for her father.  Magda's family, on the other hand seems to understand totally.

Now obviously a lot still needs to be resolved as Magda's family appears, after all, to have been more or less traditionally Catholic and so having their daughter just dump and leave her daughters with her husband that she'd be presumably leaving, wouldn't make a lot of sense.  And yet to leave everybody and everything that she previously stood for -- La Revolución! after-all -- for the "Gringo-Imperialist" citadel of Miami seems so shocking to begin with.  So why would she do it?

The director, who was present at the screening, again freely told the audience that the story was based on her own early years with a couple of key differences -- in her actual story not just her mother but also the whole the family ALL took the opportunity once they got back to Costa Rica from Nicaragua to "ditch the Revolution" and flee to Miami.  She explained that to be fervent members of a revolutionary group like the Sandinistas became LIKE BEING IN A CULT: The only way to "get out" was to "get out" COMPLETELY.

The director added the twist in this fictionalized story of Magda, the mother of Claudia and Antonia coming to the conclusion that she "wanted out" without telling her husband Felipe.  (Or perhaps she simply/primarily OUT OF THE MARRIAGE).  IN ANY CASE, "to get out" meant FLEEING EVERYTHING not just "The Cause" but also (at least temporarily?) her husband and family.

It all makes for a very interesting / compelling story.  And while I don't necessarily expect this film to play on "HBO Latino" anytime soon (to say nothing of HBO, period), I do honestly hope that the director/film makers make the film available SOMEHOW for purchase or streaming.

Being a Catholic priest of Czech descent (hence with relatives who ALSO lived in the Communist Bloc) as well as having devoted most of my years as a Catholic priest in Hispanic Ministry, I found pretty much every single character in this story both believable and often _extremely well drawn_.

The couple, the kids, the family, the kids' friends they were ALL remarkably well crafted.  This was truly a remarkably well told story about human ties in a family in a time and place that was very complicated.  And it's a story that won't necessarily be told "in the mainstream."  GOOD JOB!


ADDENDUM:

Two films that I've reviewed previously on this blog that would be interesting to consider as one viewed/reviewed this film would be (1) the African American film For the Cause [2013] that played last year at the Black Harvest Film Festival (sponsored annually by the Gene Siskel Film Center here in Chicago) that was about an estranged African American family (mother, father and grown daughter) struggling with secrets left-over from the mother's/father's days in the Black Panther movement and (2) Marthy Marcy Mae Marlene [2011] staring John Hawkes and Elizabeth Olsen about a young woman who was trying to get herself out of a cult (and her sympathetic but "out of her depth" older sister trying to help her do so).


* Foreign language webpages are most easily translated using Google's Chrome Browser.  

<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>

The Fourth Partition / Czwarta Dzielnica [2013]

MPAA (UR would be PG)  Fr. Dennis (3 1/2 Stars)

IMDb listing

The Fourth Partition / Czwarta Dzielnica [2013] (directed and cowritten by Adrian Prawica along with Rafał Muskała) is a locally made documentary that played to packed audiences at the recent 25th Annual Polish Film Festival in America held here in Chicago where it won a Discovering Eye Award for Emerging Artists.

The documentary is about the Polish American community in the United States, and above all, in Chicago at the turn of the 20th Century and then its contribution to the creation of the modern state of Poland.  Recently, we had the honor and pleasure of hosting the "South Side Premier" of the film here at Annunciata Parish on Chicago's South East Side to an audience of about 200 people.  Most of them were parishioners, the vast majority were from or descended from the Polish American community of Chicago's South Chicago Neighborhood (bordering the Steel Works nearby) that figured so prominently in the film.

The film makes the point that by the early part of the 20th Century, there were four million Polish immigrants living in the United States, a good portion of them settling in Chicago (which even today is home to more people of Polish descent than the Polish capital city of Warsaw).  These Polish immigrants settled in three key neighborhoods in Chicago: the "Polish Downtown" of Chicago's near North-Side anchored by the two churches St. Stanislaus Kostka (to this day the "Mother Church" of the Polish Community in Chicago) and Holy Trinity, and then The Back of the (Stock) Yards neighborhood on Chicago's South-West Side and tthe South Chicago neighborhood by the Steel mills of Chicago's Far South-East Side.  Both the The Back of the Yards and South Chicago neighborhoods had their key Polish Churches as well, in South Chicago they would have been St. Michael's, Immaculate Conception (both pictured in the film) as well as St. Bronislawa (which was not).

One of the outstanding features of this film was that its makers truly went to the right people to discuss each of these three neighborhoods.  In each case, they leaned-on historians who besides being of Polish American ancestry actually grew-up in the neighborhoods that they were asked to discuss: Victoria Granacki with regard to the old Polish Downtown, Dominic Pacyga of Columbia College with regard to The Back of the Yards and Rod Sellers of the S.E. Side Historical Society in regards to South Chicago.  Each explained what it was like to live in these neighborhoods in their heyday, Victoria Granacki talked about the rivalry that existed between the two anchor "Polish" churches of her neighborhood -- St. Stanislaus Kostka being the more religiously oriented parish, Holy Trinity being more nationalistic.  Dominic Pacyga talked about the smell associated with living quite literally "down wind" from the largest stockyards / meat processing facilities in the country at the time, Rod Sellers of flames and soot that hung-over South Chicago when the Steel mills were still rolling.  They talked of the taverns (and of the funeral parlors) that fought to place themselves as close as possible to the Steel Mills' / Stockyards' gates.  And they all talked of the generosity of those Polish immigrants both with regards to building those enormous Catholic Churches in their neighborhoods, and then supporting both with money and finally even with blood the independence aspirations of their countrymen that they left back home in Poland.  There were Polish American units in the U.S. Army during World War I that later transferred over to Poland after it gained independence (and had to defend that independence) in the years after that war.

The film-makers ultimate argument, encapsulated already in the title of the film, was that with so many Polish immigrants living in the United States at the time of Polish independence (already 4 million) this community could be called  Poland's "Fourth Partition," Poland having been (in)famously carved-up (partitioned) by Prussia, Russia and Austria over the course of the previous two hundred years.

The larger, more implicit point made by the film would be that EVEN TODAY IT SHOULD BE DIFFICULT to talk of Poland, especially in a cultural context (and perhaps even in a political context), without taking into account THE HUGE EXPATRIATE COMMUNITY and THE DESCENDANTS OF THOSE FIRST IMMIGRANTS / EXPATRIATES (as many as 22 million) living outside of its borders, AND THAT A SIMILAR POINT COULD BE MADE WITH REGARDS TO ALL KINDS OF OTHER EXPATRIATE/IMMIGRANT COMMUNITIES AS WELL.  To my smiling Czech-descended ears, the Czech and Slovak communities of Chicago are explicitly mentioned in particular in the film.  However, the same argument could be made with regards to the Lithuanian community in the United States, THE IRISH, and even the Mexican, Puerto Rican, Filipino and Vietnamese communities with large presences in the States.  In recent weeks THE UKRAINIAN COMMUNITY in the United States, and again especially in Chicago, has been in the news... in regards to all the news that's been recently coming out of their home country).  On the flip side, truth be told, there's a large U.S. expatriate population now living all around the globe.  It all makes for an interesting argument in a world that is becoming more globalized by the year.

Needless to say, the film was very well received even immediately beloved here at my Parish.  There are technical issues that could be improved.  Some of the captions are of a font that was hard to read.  The names of the some of the historians interviewed in the film are only given at the end the film, rather than given when they first appear. 

But these are relatively small matters when compared to the larger triumph of this work.  We had the entire Polish American portion of our parish here ENORMOUSLY GRATEFUL that two local film makers proved interested in beginning to tell their story.  And many had suggestions for future projects:  What about the Polish American Community in Chicago during World War II and during the Solidarność Era?   What about simply life at the Steel Mills here?  I added that with all house blessings that we've done here over the years, that perhaps a good horror film of sorts could made out of those stories.  In good part I'm kidding of course, but there are certainly some very good stories here from among the parishioners of all ethnicities of our parish.

Since beginning this blog, I've always been a fan of "smaller works" and a booster of all things local.  The annual Polish Film Festival in America held here in Chicago is jewel here (as are the European Union Film Festival and the Black Harvest Festival organized annually by the Gene Siskel Center and Chicago's Latino Film Festival which is again one of the largest of its kind in the United States and organized annually by the Int'l Latino Cultural Center here).  None of this is an accident.  Centrally located on our continent, Chicago has been a cross-roads and a destination for immigrants, be they from Europe or from the South (Mexico or even Mississippi / Louisiana), for those looking for a better life.   So good job folks, good job.  I wish you well and certainly a film about Chicago's Polish Community during World War II and the Solidarity Era would be worth the view.


<< NOTE - Do you like what you've been reading here?  If you do then consider giving a small donation to this Blog (sugg. $6 _non-recurring_) _every so often_ to continue/further its operation.  To donate just CLICK HERE.  Thank you! :-) >>