Wednesday, April 15, 2015

One for the Road (orig. En el Último Trago) [2014]

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

IMDb listing
FilmAffinity.com/es listing*

Chilango.com (J. Pérez) review*
CineGarage.com review*
CinemaTradicional.com (A. Acuña Navarijo) review*
CinePremiere.com.mx (A. Magaña) review*
CorreCamera.com (D. Farjí) review*
CorreCamera.com (H Lara) review*
El Rincón de Dacne (C. Bernal Romero) review*
El Universal.com.mx (J. Mérida) review*
Hoy (G. Orozco) review*


One for the Road (orig. En el Último Trago) [2014] [IMDb] [FAes]* (directed and cowritten by Jack Zagha Kababie [IMDb] [FAes]* along with David Desloa [IMDb] and Yossy Zagha Kababie [IMDb]) is a lovely / nostalgic OCTOGENARIAN COMEDY and "BUDDY" / "ROAD TRIP" movie from MEXICO that played recently at the 2015 - 31st Chicago Latino Film Festival.

Three friends, Emiliano (played by José Carlos Ruiz [IMDb] [FAes]*), Benito (played by Eduardo Manzano [IMDb] [FAes]*) and Agustín (played by Luis Bayardo [IMDb] [FAes]*) embark on a road trip presumably from Mexico City [en.wikip] to Dolores Hidalgo, Guanajuato [en.wikip] [es.wikip]* to fulfill the dying wish of a fourth buddy Pedro (played by Pedro Weber 'Chatanuga' [IMDb] [FAes]*).

The film opens with Pedro, their friend, playing dominoes with them in some small neighborhood bar somewhere in the D.F., and KNOWING that "his time was near," he orders five tequilas: "But Pedro, with all the medicines that we're taking, YOU KNOW that NONE OF US can drink anymore?" "Guys, I'm not ordering them FOR US, I'm ordering them FOR ME. ;-)" -- and downing them, one by one, one ("Mmm..."), two ("Ahh.." ;-), three ("Okay, now I'm emborrachado" ;-) ;-) -- he continues:

"You know this story, I've told you it at least fifty times," -- the other three roll their eyes because they've heard this story A THOUSAND TIMES ;-) -- "THE CLOSEST I EVER CAME TO _TRUE GREATNESS_ -- [ pause for an appropriate moment of silence ;-) ] -- was ONE NIGHT, ONE CRAZY NIGHT that I spent drinking with José Alfredo Jiménez [es.wikip]*[en.wikip] (a VERY FAMOUS Mariachi singer from Dolores Hidalgo, Gto) ...

... AT THE END OF THAT NIGHT he wrote on a napkin the words to "En El Ultimo Trago" ("The last shot") which became one of his most famous songs [YouTube]
  
... and HE WROTE THE DEDICATION _TO ME_, telling me that this was THE FIRST TIME he ever wrote the song down.  And by all accounts he was right because the song only became a hit many years afterwards...

... ANYWAY ... my dying wish is -- "But you're NOT dying..." "OH YES I AM, just wait ..." -- "take that napkin with that dedication TO ME ;-) and deliver it to his museum there in Dolores Hidalgo.  Have them put it up in a prominent place, so that PEOPLE WILL SEE that dedication, WITH MY NAME ON IT, there at the bottom of napkin, after I'm dead ... "

And, finishing his "last request" to his three fellow octogenarian dominoes partners, he ... has a  heart attack, and ... dies ;-).   One heck of an "último trago" ;-) ;-)

Well, for the other three -- 80+ years old or not -- that was one heck of a dying wish and though Emiliano's ALREADY USING A WALKER ... they decide to fulfill it ;-)

The rest of the movie follows ... often VERY, VERY SLOWLY ... ;-)

This is just a wonderful (and, parents note, at times crude ;-) movie about life-long friendship!

A GREAT, GREAT JOB!


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

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Tuesday, April 14, 2015

Neruda [2014]

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

IMDb listing
FilmAffinity.com/es listing*
CineChile.cl listing*

Official website

El Agente de Cine (A. García) review*
ElMostrador.cl (V. Minué Maggiolo) review*
LaNacion.cl review*
LaTercera.com (J. García) review*

Neruda [2014] [IMDb] [FAes]* [CCh.cl]* (screenplay and directed by Manuel Basoalto [IMDb] [FAes]* [CCh.cl]*) is an beautifully shot (the outdoor vistas are often spectacularly beautiful) CHILEAN film / period piece about the 1948-49 flight into exile -- 13 months from house-to-house, town-to-town, eventually on horseback over the Andes Mountains from Chile to Argentina -- of Chilean Poet / ever Leftist-then-Communist Politician later Nobel Prize for Literature winning Pablo Neruda [es.wikip]*[en.wikip] [GR] [WCat] [Amzn] [IMDb-Char] (played in the film by José Secall [IMDb] [FAes]* [CCh.cl]*).  The film played recently at the 2015 - 31st Chicago Latino Film Festival.

The director, Basoalto [IMDb] [FAes]* [CCh.cl]* had already completed a documentary series a number of years previous about Neruda's famous escape, but believed, rightly IMHO, that the subject matter deserved treatment as a biopic as well.

The reason for Neruda's need to flee Chile was of course political.  Some background:

Born Neftali Ricardo Reyes Basoalto "in the provinces" (in Parral, Chile) he began using the pseudonym Pablo Neruda after he left at sixteen for Santiago the Capital to study (French was his major) at the University of Chile.  His father was apparently opposed to "his wasting his time with writing poetry." So publishing poems under a pseudonym allowed him to publish without his father's knowledge.  And a poet he became!  By eighteen he published his famous Twenty Poems of Love and A Song of Despair (orig. Veinte poemas de amor y una canción desesperada) [1923] [GR-eng] [GR-esp] [WCat-eng] [WCat-esp] [Amzn-eng] [Amzn-esp].  By 20 he was arguably world-renowned -- as a poet!  Yet, he was also penniless.

So Neruda took a job in the Chilean diplomatic corps, serving first in then British India (in Burma and Ceylon) and eventually "moved up" to serve IN SPAIN just as the Spanish Civil War was about to begin.  That's where he got radicalized and became a lifelong Communist / Communist apologist.

After serving also in Mexico and then Paris, he eventually came back to Chile and in 1945 was elected to serve as Senator.  (It is at this point, Neruda's return to Chile and election to the Chilean Senate, that the film begins).

In 1946, Neruda was asked to serve as the CAMPAIGN MANAGER for Gabriel González Videla [en.wikip] [es.wikip]* who was running for Chilean President as part of a coalition of left-wing political parties (which the Communists were a part). 

HOWEVER soon after getting elected, Videla, expelled the Communist Party from the ruling Coalition and then pushed through the Chilean Congress a McCarthy-like law called the Law for the Permanent Defense of Democracy [en.wikip] [es.wikip]*, which among other things banned the Communist Party in Chile.  Why would Videla do this, after having Neruda, a Communist after all, ACTUALLY LEAD HIS CAMPAIGN is still fodder for dispute.  However it's assumed that pressure probably came from the United States to do so (as the Cold War was just beginning). 

In any case, in the tradition of the famous J'Accuse letter written by French writer Emile Zola in defense of Alfred Dreyfus in the 1898 French Dreyfus Affair, on January 6, 1948 Pablo Neruda -- AND THIS WAS SHOWN VERY DRAMATICALLY IN THE FILM -- rose to give his own "I Accuse" (orig. "Yo Acuso") speech in the Chilean Senate, where quoting Franklin Roosevelt's 1941 Four Freedoms speech -- where FDR postulated the Universality of the Freedom of Speech, the Freedom of Worship, the Freedom from Want, and the Freedom from Fear --  Neruda accused Videla's law of violating Chileans' rights to both the Freedom of Speech and the Freedom from Fear.

After giving the speech, since the Communist Party was already banned, Neruda had to go into hiding and the rest of the film followed...

The rest of the film includes then the process of Neruda's escape, again involving moving from safe-house to safe-house and eventually going by horseback over the Andes and into Argentina.  The film also includes reminiscences from Neruda's childhood (again he was born "in the mountains / provinces") and reminders of Neruda's continued writing during this time of escape.  During the Q&A with the director of the film, present at its screening here at the 2015 Chicago Latino Film Festival, the director noted that Neruda wrote his Canto General (1950) [GR] [WCat] [Amzn] "while on the run" at this time.

All in all, this is a very well done Chilean film about probably the most renowned Chilean who ever lived.


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

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Saturday, April 11, 2015

Breaking the Wave (orig. Rompiendo la Ola) [2014]

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

IMDb listing
FilmAffinity.com/es listing*
SensaCine.com listing*

Breaking the Wave (orig. Rompiendo la Ola) [2014] [IMDb] (directed and cowritten by Annie Canavaggio [IMDb] along with Vicente Ferraz [IMDb]) is a fun PANAMANIAN "SURFING DOCUMENTARY" that played recently at e 2015 - 31st Chicago Latino Film Festival about the surfing community at Playa Santa Catalina in Veraguas Province, Panama.

The film clearly plays-off of the common perception that surfing (though actually having its origins among the browner-skinned Polynesians of Hawaii and the South Pacific) is today largely a "white sport."  Yet presented here is a still largely quiet surfer's paradise where most of the confident yet laid-back and smiling surfers are black, mulatto and even indigenous Panamanian locals who've actually done increasingly well international surfing competitions.  (And at the end of the film, one these local surfers became the first black surfer - at least from Panama - to ever win a sponsorship contract from one of the world's major surfboard manufacturers).

So how does the life of this Panamanian surfing community compare and contrast with the perceived life-style of surfers worldwide?  Well, that's a good part of the movie ;-)

Differences noted would include that the Panamanian locals would probably be poorer than most of their counterparts from more industrially advanced countries.  As such, while certainly loving to surf, more than a few of them interviewed were also shown working hard in construction and harvesting jobs as they noted (if at times sadly): "you can't eat by surfing."

Then, perhaps somewhat surprisingly, drugs weren't portrayed as being a big part of the local surfing subculture.  Yes, having a beer with friends, especially among the older / mentor now 40-something coaches was deemed okay.  AND packages of cocaine were shown in the documentary as actually occasionally washing onshore (after presumably having fallen off of various drug boats).  BUT the father of one of the main surfers in the film spent four years in prison after being caught trying to sell one of these kilo packages of cocaine that he found washed-up on shore one day.  As such, most of the younger local Panamanian surfers interviewed in the film appeared to equate drugs with inviting problems that none of them (or their families) really needed.

It was also quite clear that religion, both popular Catholicism and charismatic Protestantism, played a significant role in the local surfing community as well.  Almost all of the younger surfers were one or the other -- Protestant or Catholic -- and certainly their families were.

Finally, it was clear that family -- parents and brothers / sisters / cousins -- probably played the most important role in all of their lives.  Perhaps that's why they worked first and surfed when they had time.  That's why appeared to stay away from drugs -- they didn't want to give their families needless problems.  And perhaps that's why they all seemed to be either Protestant or Catholic (again that's what their families were).  FINALLY, THEY ALSO CLEARLY ENJOYED TEACHING THEIR YOUNGER BROTHERS, SISTERS, COUSINS how to surf -- even if they didn't have a board for them to use (they just drew the outline of a "board" in the sand, and had the kids "pretend" ;-)

All in all, I found this film to be A DELIGHT to watch.  It makes total sense to me that people, the world over, watching waves come in from the sea would find the prospect of surfing those waves tantalizing.  I'm just happy as pie to see that people across the world are now increasingly doing so.  Good job! ;-) 


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The Liberator (orig. Libertador) [2013]

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

IMDb listing
FilmAffinity.com/es listing*
SensaCine.com listing*

El Espectador [Bogota, Columbia] review*
VenezuelaySuHistoria.blogspot.com (Profeballa) review*

TheHollywoodReporter.com (T. McCarthy) review
Slant Magazine (O. Moralde) review


The Liberator (orig. Libertador) [2013] [IMDb] [FAes]* [SC]* (directed by Alberto Arvelo Mendoza [IMDb] [FAes]* [SC]*, screenplay by Timothy J. Sexton [IMDb] [FAes]* [SC]*) is a largely VENEZUELAN funded VENEZUELAN / SPANISH joint-venture biopic about Simón Bolivar [es.wikip]* [en.wikip] the "George Washington of Latin America."  The film recently opened the 2015 - 31st Chicago Latino Film Festival.  The film can also be streamed online for a nominal fee using the Amazon Instant Video service.

It must be said from the onset, however, that there are "things to note" about this film ;-).

While Simón Bolivar [es.wikip]* [en.wikip] [IMDb] (played in the film, IMHO quite excellently throughout, by Édgar Ramírez [IMDb] [FAes]* [SC]*), was without doubt _revered_ across Latin America especially in the parts of Latin America that he did, in fact, liberate (Venezuela, Colombia (then New Grenada) and Panama, Ecuador and Peru) and then perhaps even more-so in Venezuela where he was from, his legacy has been appropriated in recent years by Venezuelan leader Hugo Chávez [en.wikip] [es.wikip]* as a "model" / symbol of his own contemporary efforts to bring a far greater level of social justice to common Venezuelans than was the case until, well, his (Chávez') arrival on the scene.

This contemporary "battle" about the legacy of Simón Bolivar [es.wikip]* [en.wikip] [IMDb] needs to be kept in mind as one watches this film (which after all largely funded by the "Chavista" Venezuelan government), the central question being: When Bolivar called for a "liberation for all people" who did "all" include?

This may _seem_ like a silly question, but Readers here should remember when the Founding Fathers of the United States wrote in the Declaration of Independence that: "All men are created equal" it was more or less clear that the vast majority of them assumed that "all men" meant "WHITE MEN" (meaning NOT non-white men, and NOT women) and then many of the Founders would further stipulate conditions on the "equality" of the "white men" -- Originally only _landed_ white men (those who actually owned property) had the right to vote in the United States.

So, it's certainly plausible that to Bolivar, who grew-up as a son of very wealthy Venezuelan "landed gentry" (Washington, Jefferson and later Robert E. Lee all would have certainly been considered as members of a similar well-educated / landed gentry class  ... ), "all" could have meant something similar.

It's Chávez and other (more) left-leaning Latin American writers like Gabriel García Márquez [es.wikip]* [en.wikip], who began to explore the ramifications of taking Bolivar at his word, that is that "all" would really have meant ALL, and opponents now to Chávez's legacy are left defending a rather embarrassing diminishment of Bolivar's: "Yup, the father of our nation, set out to liberate ... only _some_ of us." ;-)

It is more-or-less clear that the current film takes the view that ALMOST FROM THE BEGINNING Bolivar clearly preferred the more inclusive even utopian understanding of "all," that is, that "ALL really meant ALL." 

And the film expresses this, in part, in its treatment of Bolivar's relationship with his wife Maria Theresa Bolivar (played by María Valverde [IMDb] [FAes]* [SC]*), portraying her, a Spanish born daughter of Spanish nobility, as very much sitting in on AND PARTICIPATING in the "great political / philosophical discussions" that Bolivar's circle of friends would have "over dinner" and during the years prior to his taking-up the ideals and cause of the American and French Revolutions in his part of the world.

In reality, Maria died (of yellow fever) very early (only 8 months) after her arrival with Bolivar to Venezuela from Spain.  So it'd be very hard to know if the film's portrayal of the relationship between Bolivar and his wife, both then still quite young, was accurate or would have continued to have been accurate if she had lived longer.

Similarly, when Bolivar is portrayed taking-up the cause of armed insurrection against Spain, he's shown setting up a stronghold, while still accessible to the sea, nevertheless "at the edge of the jungle wilds."  This allows the film to portray Bolivar's subsequent army to be composed of not merely of other like-minded Venezuelan colonists (as well as Irish / English mercenaries, er "volunteers") but also to be composed  _above all_ of INDIGENOUS PEOPLE and POORER, BOTH WHITE AND BLACK PEASANTS / "FOREST DWELLERS." 

This is possible, perhaps even PROBABLE (after all one can't really build a serious army out of MERELY "landed gentlemen" -- there'd never be NEARLY ENOUGH OF THEM ;-).  But it's CERTAINLY A "STICK IN THE EYE" to various elites today to remind them that PRETTY MUCH _ANY_ MILITARY ADVENTURE REQUIRES A LOT OF POOR(ER) PEOPLE to do the fighting.

LOL ;-) even the American Confederate Civil War "Hero," Robert E. Lee would have been simply sitting on his white horse, leading NOBODY, if he didn't have an army of poorer Southern white people WHO NEVER HAD THE MONEY TO OWN ANOTHER (DARKER) PERSON at his disposal to then command ;-).

So the portrayal of Bolivar's army in this film is both "kinda realistic" AND amusing / argumentative and even propagandistic -- giving due honor to the multitudes of "little foot soldiers" who would have done most of the actual fighting as Bolivar fought to Liberate his part of Latin America from the Spanish yoke.  Perhaps the ONLY potentially surprising aspect to this take on the Bolivar's campaign was that Bolivar is portrayed in this film as actually caring for the freedom / destiny of these "little people" under his command.

Finally, many of the Venezuelan (anti-Chavist?) critics of the film have chafed at its assertion that Bolivar was assassinated rather than having died (officially) of tuberculosis.   Yet even conceding that medical diagnoses in the early part of the 19th century would not have been what they are today, "tuberculosis" seems like a rather ODD cause of death for a presumably previously VITAL LEADER.  Tuberculosis TODAY would be understood as a progressive debilitating lung disease not something that one comes down with and then _rapidly_ "just dies of."  Yet perhaps there could have been all kinds of similar (and more rapidly mortal) diseases that he could have died of that AT THE TIME WOULD HAVE BEEN CONSIDERED to be (like) "tuberculosis."

So all in all, this film _is_ more-or-less a "Chavista propaganda tract" about the life of Simón Bolivar [es.wikip]* [en.wikip] [IMDb] who recent Venezuelan leader Hugo Chávez [en.wikip] [es.wikip]* considered something of a model and certainly a hero.

Still it remains a PLAUSIBLE and at times even PROBABLE take on Bolivar's life that puts Chavez' opponents in a difficult position:  Does one really want to argue that one's nation's FOUNDER and REVERED HERO really didn't want to free (or even respect) everybody?

As such, I smile and have to say that I enjoyed the film ;-)


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

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Friday, April 10, 2015

The Longest Ride [2015]

MPAA (PG-13)  CNS/USCCB (A-III)  ChicagoTribune (2 Stars)  AVClub (C)  Fr. Dennis (3 Stars)

IMDb listing
CNS/USCCB (J. Mulderig) review
ChicagoTribune (M. Phillips) review
AVClub (J. Hassenger) review  

The Longest Ride [2015] (directed by George Tillman, Jr, screenplay by Craig Bolotin based on the novel (2013) [GR] [WCat] [Amzn] by Nicholas Sparks [wikip] [GR] [Amzn] [IMDb]) is largely what it is -- a "weapy (largely white oriented) romance / chick flick."  BUT I would add (1) it's actually A PRETTY GOOD "weepy (largely white oriented) chick flick" and (2) IT CHOOSES, TIME AND AGAIN, TO BE POSITIVE.  I want to say here that I APPRECIATE VERY MUCH THIS SECOND POINT.

I write this because this film about "an impossible romance" between a hunky/ever smiling North Carolina born-and-bred, 4th generation rancher's son / BULL RIDER named Luke (played by Scott Eastwood) and previously bookish/destined to be a NPR-listener, Wake Forest U. (on scholarship) attending art history student, New Jersey (city) raised daughter of more recent Polish (perhaps Solidarity-era) immigrants Sophia (played by Britt Robertson) -- the two first meet late in Sophia's senior year in college at quite literally HER "first rodeo" ;-) -- could have EASILY gone "more negative" and in all kinds of ways.  INSTEAD, Sparks / Tillman CHOSE to make this contemporary Red-State / Blue-State potentially "Romeo and Juliet"-like romance into a celebration of both and arguably ALL backgrounds / worlds.  IMHO this is quite a feat and it deserves to be celebrated here.

Indeed, the entire state of North Carolina is presented in far different terms than most viewers / readers would be used to.  Yes, North Carolina is part of America's "Deeper South."   However, it was _always_ actually more moderate than the states that neighbor it.  When North Carolina's legislature voted to join the Confederacy during the Civil War Era, its vote for Secession from the Union succeeded by only a few votes.  In more recent times, Charlotte its capital has become something of a banking center / transportation hub and the state has become as "purple" of a state as one gets in the South.

The current film focuses _a lot_ actually on the University / intellectual side of the State.  Again, Sophia was an art history major at Wake Forest U. and though "on scholarship" she went there because she was interested in the legacy of the Black Mountain Art Movement.  "Black Mountain" what? ;-) BUT THAT'S EXACTLY IT ... For DECADES many intellectuals across the South have been screaming "We have much more here than cotton fields and racists."  To some extent, Rick Linklater's film Boyhood [2014] sought to make the same point with regards to Texas.

Then "the second story" presented in the current film, that somewhat parallels the contemporary challenges faced by Sophia and Luke as they try to make their romance / budding relationship work, again playing out in North Carolina (and then North Carolina of the 1940s (!)) involved a lifelong romance / relationship between two people who were JEWISH -- Ira (played as a younger man by Jack Huston and as an older man by Alan Alda) who was already born/raised in North Carolina whose family ran furniture shop there, and Ruth (played wonderfully by Oona Chaplin) who along with her family fled Nazi occupied Vienna just before WW II -- "Jews in North Carolina?  How'd they ever get here?" ;-)  But why should that be surprising, given again Universities like North Carolina, Duke, NC State, and Wake Forest, as well as an entire art colony built around Black Mountain College? ...  Again, there's MORE to North Carolina (and to the whole of the South) than cotton, tobacco and racism.  

Then Luke's character is portrayed throughout quite honorably.  He BEGINS the story as ALREADY A GOOD GUY and he ENDS as A BETTER GUY.  And I can personally attest (and many times over) to the reality of Southern good manners, that again have to be taken into account when one thinks of the South.  Yes, there are many problems in the South (as there are anywhere).  But there is a charm / elegance in the South that extends across the various social (and racial...) strata that needs to be recognized as well.  And so Sophia is also charmed / changed (POSITIVELY) in this regard as well.  It _is_ a good thing to be nice ...

So, yes, while the film is "schmalzy" at times (as these kind of films often are), I have to give it a definite "thumbs up" because it does portray "the better angels" OF A WHOLE LOT OF PEOPLE and that inspires hope. 

And I do wish that a lasting romance between a Luke and Sophia would indeed be possible.


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Thursday, April 9, 2015

Kumu Hina [2014]

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

IMDb listing
Official website

Kumu Hina [2014] (directed by Dean Hamer and Joe Wilson) is a documentary about Hina Wong-Kalu a contemporary native-Hawaiian māhū (transgender person) who as māhūs often did in traditional Hawaiian/Polynesian society serves as a Kumu (or master) at a hālau hula (traditional hula school) in Honolulu, Hawaii.  The film played recently as part of Chicago's Gene Siskel Film Center's 20th Annual Asian American Showcase and will air in May, 2015 on PBS's Independent Lens program.

I found the film's subject matter interesting because as questions surrounding gender -- gender roles, gender identification, gender relationships -- become more and more prevalent in our time (and across the globe...) there have been some fairly interesting films made about various traditional, non-Western approaches to these questions. 

I think here of an excellent recent film set in China called Snow Flower and the Secret Fan [2011] that was about a laotong (or "sworn sister") kind of relationship that apparently existed in traditional Chinese society. 

The current film is about a person who began life as a Hawaiian man and in his twenties/thirties did undergo a sex change operation to become physically a woman but who did certainly claim that all his life he identified with being a woman.  While certainly most people would not go to the point of undergoing a sex-change operation, most of us do know people from our childhoods who ALSO more-or-less clearly identified more with the opposite sex/gender than than with the one which they physically were -- the "harder-core tomboys" and the "boys who dressed-up / played with dolls."

Well, the point of this film, which I do find interesting (and humane), was that in traditional Hawaiian / Polynesian society THERE WAS A RESPECTED _MIDDLE_ PLACE FOR THESE FOLKS.  And they often became the TEACHERS, to some extent even PRIEST-LIKE TEACHERS (mediating between "the old traditions" and "the people"), of the society.

This film is without question "not for all", BUT also it is also (without question) an INTERESTING one and IMHO on a whole bunch of levels.

One of the most interesting levels for me is simply: Is Christianity / Catholicism (which is about a Universal Church big enough FOR EVERYBODY who sincerely belongs there) capable of learning from other cultures / traditions?

I obviously think that it is.  And in our generation, we are asking if there is there a place for the "tom boys" and the "girly boys."  We have them in our midst and even in our families.  We invite them to our family Christmas and Mother's Day dinners.  Is there a place for them in Church?

It would seem that Pope Francis with his now famous "who am _I_ (!) to judge?" comment has opened-up the door IN THE CHURCH for this discussion.

If we can be kind to our "more butch," "effeminate," and even more generally to our "generally (!) harmless but strange" (Addams Family-like ;-) relatives in our families, why can't the Church?

Again, I think _we can_ be so kind and, honestly, if we believe in a Church "big enough FOR EVERYBODY who belongs there," I believe we must.

Yes, this is not necessarily a film for everybody, but one certainly for adults to see, consider and then talk-about.


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Wednesday, April 8, 2015

While We're Young [2014]

MPAA (R)  CNS/USCCB ()  ChicagoTribune (3 Stars)  RogerEbert.com (3 Stars)  AVClub (B+)  Fr. Dennis (3 1/2 Stars)

IMDb listing
CNS/USCCB () review
ChicagoTribune (M. Phillips) review
RogerEbert.com (C. Lemire) review
AVClub (A.A. Dowd) review  


While We're Young [2014] (written and directed by Noah Baumbach) is a dramedy about growing-up / growing middle-aged that many who become entranced by the film may want to see again or perhaps even a couple more times.  Why?  IMHO because the film sneaks up on you.  It initially feels like a rather straight forward nostalgic celebration of "what it is/was like to be young," and then ... it changes into something else, perhaps darker, but (again IMHO) worthy of a second and even third look.

Josh and Cornelia (played by Ben Stiller and Naomi Watts respectively) are an intellectual 40-something New York couple, Josh a documentary filmmaker, Cornelia a producer of such films, first for her dad (played wonderfully / intentionally somewhat distantly by Charles Grodin), then with her husband, then for her dad again.  Cornelia's bouncing between her father and her husband actually says a lot ... about Cornelia and ... even Josh:

Though 40-something neither really seems to have grown-up (and out from the shadow of their parents'/inlaws' generation).

Josh (with Cornelia) made exactly one, if excellent, documentary feature ... some twelve years ago.  He's been struggling (and Cornelia's long since given-up on working with him) for the past TEN YEARS to make a second one.  But though he has the footage, again TEN YEARS OF IT, interviewing some New York intellectual about "the important political/cultural forces of our time," SINCE HE HAS TEN YEARS OF INTERVIEWS, BOTH HE AND THE INTELLECTUAL HE'S BEEN INTERVIEWING VISIBLY AGE (!!) IN THE FOOTAGE.  At best, he's gonna have to REDO a good deal of the interviews if he's ever going to get the project finished ... BUT apparently EVERYTIME HE DOES THAT, SOMETHING "NEW" COMES OUT OF THE DISCUSSION SENDING HIM IN A NEW DIRECTION ... ;-).

In the meantime, Cornelia's (and if one's honest, Josh's) "biological clock" has first sputtered and then run-out.  They TRIED a number of years back (apparently in their mid/late 30s) to finally have a kid and well, after many fertility treatments and several miscarriages, Cornelia at least has arrived at the reality that "that ship has sailed."

So ... recapping ... at 40-something, Josh finds himself lecturing at (presumably) CUNY "about documentary film-making", Cornelia works for her dad and they've come to the realization that they are probably not going to have children ... EVEN AS ONE OF THE LAST CHILDLESS COUPLES THAT WERE AMONG THEIR GENERATION / FRIENDS ... JUST HAD A BABY.

So where the heck is the comedy in this? ;-)  It's that kind of comedy / dramedy ... Even clowns can both smile and have a tear running down their cheek ...

Enter a hipster 20-something couple, Jamie (played by Adam Driver) and his wife (!) Darby (played by Amanda Seyfried), who just show-up one day at one of Josh's classes.  Not recognizing them, Josh asks who they are.  Jamie answers that they're "just auditing the class."  Josh tells them that his is a continuing education class, one that one can't "just audit" (listen in on / take for free).  The two twenty somethings just smile and shrug their shoulders, apparently either not understanding (or nor caring).   Cornelia arrives to pick-up Josh after his class ... and ... so Josh / Cornelia meet Jamie / Darby ... and Act II of the story proceeds from there.

Josh and Cornelia find Jamie and Darby to be almost from another planet, A NICE PLANET, A NICE RESPECTFUL PLANET that _they_ almost wished they belonged to BUT A DIFFERENT ONE NONETHELESS.  So for a good part of the film that follows, 40-something Josh and Cornelia are simply ENCHANTED by the little retro-Bohemian world that 20-something Jamie and Darby live in: (1) Jamie and Darby GOT MARRIED.  Even in Josh / Cornelia's 20-something days "NOBODY" (at least of their intellectual class) got married "that young," (2) they were somewhat dirt poor but didn't care, (3) they seemed to make EVERYTHING themselves, (4) they LIKED "old things" (Jamie's vinyl 33 record collection was bigger than Josh's ever was, and all that Josh owned today was a bunch of CDs).  Who were these "Amish city-dwelling Bohemians"??  BUT THEY LIKED THEM.

And so at one point, Josh and Cornelia REALLY CONSIDER _dropping_ THE "FRIENDS WITH CHILDREN" OF THEIR GENERATION to simply hang-out with these younger 20 year olds, WHO WERE SO NICE, SO SIMPLE, SO INNOCENT, SO RESPECTFUL OF THEM ... AS "ELDERS" ... even if THEY THEMSELVES NEVER THOUGHT OF THEMSELVES AS SUCH BEFORE.

Of course, in the third act, THIS CHANGES.  Jamie and Darby turn out to be MORE than "sweet children of the corn" ;-) ... (no they are not space aliens or zombies or anything like that ... but they BECOME MORE than JUST "innocent hipster Amishlike Bohemians" ...).  And I have to say that I found the transition fascinating, unsettling and perhaps ultimately honest.

And so this is why I do believe that this film deserves several views.  What happens in that third act?  (Yes, the plot sequence is not that hard to figure out but ...) BUT HONESTLY why does Cornelia's ever distant if ever looming FATHER (!!) suddenly / quite literally "come into the picture" and then seem to understand JAMIE (and his generation) BETTER than JOSH (and his)?

Fascinating ;-) -- the Prodigal Son and Job wrapped into one ;-)


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Tuesday, April 7, 2015

A Girl Like Her [2015]

MPAA (PG-13)  ChicagoTribune (3.5 Stars)  Fr. Dennis (3.5 Stars)

IMDb listing
ChicagoTribune (C. Darling) review



A Girl Like Her [2015] (written and directed by Amy S. Weber) is a very well done film using a fictionalized documentary format about bullying at a random upper-middle-class high school somewhere in the United States today.

Jessica Burns (played by Lexi Ainsworth) was an utterly random high school sophomore, perhaps kinda bright, perhaps kinda shy, whose social world went into a nose dive after an _utterly random_ incident some 6-9 months back with her former best friend from grade school named Avery Keller (played spot-on perfectly by Hunter King) who, in turn, was turning/blossoming into "the popular girl" in their class: Basically SOMETIME during the middle of their previous (Freshman) year, during a test, Avery KINDA looked over to Jessica's desk PERHAPS looking to copy an answer to one of the questions AND Jessica KINDA turned away and covered-up her work.  And THAT ... was that. 

THAT UTTERLY RANDOM 1-2 SECOND "INCIDENT" SENT THEIR PREVIOUSLY YEARS LONG "BFF" RELATIONSHIP, QUITE LITERALLY INTO A _DEATH SPIRAL_.  AVERY, becoming "the popular girl" in their class decided to _socially destroy_ Jessica, and spent (along with her growing "multitude" of new friends) the NEXT 6-9 MONTHS, RELENTLESSLY PICKING-ON her (perhaps somewhat-less good-looking, perhaps somewhat more socially awkward, perhaps somewhat SMARTER) FORMER BEST FRIEND JESSICA.  

... and Jessica's social world COLLAPSED to a single somewhat adoring, somewhat nerdy friend named Brian (played again wonderfully by Jimmy Bennett).  Seeing what was happening to Jessica at the hands of Avery and her legion of "popular friends," HE came up with the idea of "documenting this."  How?  At some random electronic store, he bought Jessica a little spy cam.  Basically it was a little camera inside a butterfly-like pendant and he asked her to wear it. 

Why?  Why would she wear it?  Well, Brian gave her a plausible story that he was simply interested in computers / video (which he was) and he thought it would be kinda cool that she wear this camera to document her life.  OF COURSE he mentioned that it could be useful to document some of the bullying that's happening to her.  BUT he makes it more positive sounding, telling her that he just wanted to see if together they could eventually make a movie about "a random high school girl's life" (and that random high school girl would be Jessica).  And Jessica, otherwise DOWN AS COULD BE, found this "project" ("for her friend") positive / interesting.

Well, of course the bullying of her does not stop, and eventually, Jessica (something of a SPOILER ALERT, but IT HAPPENS SO EARLY IN THE FILM, that it arguably helps set the film up) tries to commit suicide.

Why (does she do that)?  Well, that "spy footage" of course is going to help explain why ...

But in the meantime, something else was going on at school.  A professional documentary team arrived at the school just before Jessica's suicide attempt to do a piece about the school because it had just been selected as "one of the 10 best high schools in the country."  Then in the midst of their filming to do that piece, word comes out that one of the school's students tried to commit suicide.  SO WITH THE SCHOOL ADMINSTRATION'S PERMISSION, the documentary crew decides to pursue _that new angle_ as well: "Even though this would be one of the best schools in the country, nevertheless it's not free of teenage problems ..."

Anyway, this then sets up the film and to writer / director Weber's credit the film doesn't make the bully, Avery, simply into a monster.  She arguably becomes the central character (star?) of the film and the film leaves both teens and parents WITH MUCH TO REFLECT ON and TALK ABOUT. 


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Thursday, April 2, 2015

Woman in Gold [2015]

MPAA (PG-13)  CNS/USCCB ()  ChicagoTribune (2 Stars)  RogerEbert.com (2 1/2 Stars)  AVClub (C+)  Fr. Dennis (4 Stars)

IMDb listing
CNS/USCCB () review

Salzberger Nachrichte (M. Meidl) review*
Der Spiegel (K. Heinrich) review*

ChicagoTribune (M. Phillips) review
RogerEbert.com (S. Wloszczyna) review
AVClub (A.A. Dowd) review  

Woman in Gold [2015] (directed by Simon Curtis, screenplay by Alexi Kaye Campbell) tells the story of Holocaust survivor Maria Altman (played magnificently in the film by Helen Mirren) and her young, still intimidated by the stories of his elders, lawyer E. Randol Schoenberg (played again spot-on by Ryan Reynolds) who was also the son / grandson of Holocaust survivors and of a family that was friends with Maria's since both families lived in Vienna BEFORE THE NAZIS.

Together, they acheived a remarkable (and poignant) feat of restorative justice -- the recovery of a famous portrait of Maria's aunt Adele Bloch-Bauer (played in flashbacks in the film by Antje Traue) painted by Gustav Klimt (played briefly in a flashback by Moritz Bleibtreu) that once graced the childhood home of Maria (played in flashbacks as a child by  and a young, newly married woman by Tatiana Maslany) in Vienna before the Nazis took-over and which, since the Nazi-era, had hung in Vienna's Belvedere Gallery

Now it had been her Adele's wish that following her death (which actually occurred in the 1920s - due to meningitis) her Klimt paintings hang in the Belvedere.  HOWEVER, her husband was the actual owner of the paintings (he paid for them).  And he wanted them to continue to hang in his brother's home where he, since he and Adele had no children, he also lived.  When the Nazis came, they confiscated the Altman's property, (the family was Jewish).  And it was actually BY UTTER ACCIDENT THAT A NAZI HIMSELF "donated" (the STOLEN) painting of Adele Bloch-Bauer to the Belvedere while the Nazis still ruled the roost in Vienna, where the painting stood hanging as "Austria's Mona Lisa" ever since.

Anyway, in the 1990s, fifty years after the end of WW II, the Austrians, trying to improve their images, besmirched again by the "outing" of former U.N. General Secretary and then Austrian President Kurt Waldheim as a probable WW II war criminal (during his service in former Yugoslavia during the war), decided to "revisit" the question of restoring art stolen during the Nazi era to their rightful owners.  AND BY THEN 80+ year old Maria Altman decided THEN to pursue the matter of recovering this famous picture of her aunt.

Yes, the case was _somewhat_ "complicated" as there was written proof that Adele had wanted her paintings to (eventually) hang in the Belvedere.  But, as I already mentioned above, she never really owned them (her husband did).  Then, of course, the paintings were stolen by the Nazis, who killed almost everybody but Maria and her sister from this family.  And so this was a battle over a picture of "a woman painted with Gold," but also a picture of a Maria's Aunt whose family the Nazis had "drenched with Blood" ...

Still egos are egos, and the painting, heavily painted with gold as it was, was actually very, very valuable (worth $135 million apparently) ... so a years long battle ensued ... presented then in the film.

However, what I most liked about the film was its portrayal of Maria Altman's family's life BEFORE THE NAZIS CAME.  It was _full of life_.  At one point, Maria explained to her still so young lawyer that even Sigmund Freud had visited her family's home in Vienna during that time.  AND ALL THIS WAS DESTROYED BY THE NAZIS and most of the people that Maria knew from that time WERE MURDERED BY THEM.

So this was truly a lost world, and yes, Maria did deserve to get least this picture of her aunt back.

In any case, AN EXCELLENT FILM.


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

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Open Up to Me (orig. Kerron sinulle kaiken) [2014]

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

IMDb listing
Cineuropa.org listing

Iltalehti.fi review*
nyt.fi (L. Virtanen) review*
cinemagazine.nl (H. Wouters) review*

Open Up to Me (orig. Kerron sinulle kaiken) [2014] [IMDb] [CEu] (written and directed by Simo Halinen [IMDb] [CEu]) is a FINNISH drama that that for many viewers (including myself) would probably be one of the most challenging films to be shown recently at the 2015 - 18th Chicago European Union Film Festival held at the Gene Siskel Film Center here in Chicago.

This is because the film is about the struggles, "after the fact", of a person who had undergone a sex change operation.  Leave it to the Europeans and specifically the Scandinavians to tell a story like this... ;-).

But honestly, THIS IS AN EXCELLENT FILM -- A "THIS IS HOW IT IS / THIS IS HOW IT WILL REMAIN" sort of a story.  And if one thinks that this is some sort of a glorification of this sort of decision, IT CERTAINLY IS NOT.  Instead, the film is an _eyes quite open_ exposition of "these are the conflicts / issues that one still is going to have to deal with, if one does decide to go in this direction" (so, in fact, one could make an informed decision):

Maarit (played magnificently/thoroughly credibly throughout by Leea Klemola [IMDb] [CEu]) is a 40-something person who had recently (in the past year or so) undergone a sex change operation from male to female.

She had previously been married (as a male) to an ex who now hates him/her.  Why?  Well she tells Maarit: "Thanks to you, no one will ever touch me again."  Why?  Well, WHEN / HOW does one explain to a potential new boyfriend, fiance', or husband (and then HIS family and circle of friends) that after 15 years of marriage, one's ex decided to have a sex change.  Yes, this was Maarit's decision, but ...

Similarly, Maarit's teenage daughter Pinja (played again wonderfully by Emmi Nivala [IMDb] [CEu]), already quiet, average, perhaps a bit overweight, has to deal with school-mates who pick-on her for the chosen-unconventionality of one of her parents.  Yes, Maarit's decision was his-now-hers and not his-now-her daughter's BUT ... how does one explain that to other teens when ALL OF THEM are already insecure, trying make their way in the world as it is?


Then previously, Maarit was a social worker by profession.  NOW, she's a cleaning-lady.  In the course of the film, she's trying to get herself back into social work, applying for a job at a Helsinki women's shelter, BUT ... her potential employer asks her: "You know, as a matter of course, we do a google search on potential employees here ... and there's no 'Maarit <last name>' of Helsinki anywhere to be found on the internet."  And she has to explain.

The potential employer tries to be open minded / compassionate, BUT ... she's _also_ thinking about the various troubled / traumatized women who come to their shelter and wondering (at least inside her head) if it'd be fair to them already dealing with so much to be "helped" by someone who'd need to give at least a paragraph's worth of explanation about who she was and how she got to be who she was ... before she would help / counsel them ...

Finally, Maarit does try to find a guy.  And she kinda does, Sam (played by Peter Franzén [IMDb] [CEu]) who's married but with marital problems.  In fact, when Sam first meets her, Maarit, he still thinks that she's a counselor (and he meets her then in the context of a counseling session).  Maarit tries very hard to be honest with him about who she is, who she was, and tells him, quite soon enough, that she's no no longer a counselor.

Initially Sam doesn't seem to mind (or really comprehend) her previous history.  But eventually it does bother him and then when his estranging wife Julia (played again quite well by Ria Kataja [IMDb] [CEu]) finds out that he's been carrying on (having an affair) with someone who had a sex change operation ... well, (would ANYBODY be surprised ...) SHE ABSOLUTELY HITS THE ROOF ... telling him "the only way you're ever going to see OUR kids again is with a court order" (she does cool down a few days later, but ... Sam-Julia's marriage comes to an end and it's pretty clear that Sam's own life/history is now very much changed by his ever so brief affair/fling with Maarit.

SO ... THIS IS NOT A PRETTY MOVIE.  IN FACT, it's A QUITE SOBERING ONE.  One's left wondering if Maarit knew how difficult (SOCIALLY / RELATIONALLY...) it would be to go through a sex change operation would he/she have done so?

One does get the impression that Maarit would have done it anyway.  And many others like Maarit do so anyway.

AND ONE CAN ONLY BEGIN TO APPRECIATE THE AMOUNT OF PAIN THAT THESE PEOPLE ALREADY ARE IN when this ALWAYS quite _radical_ (and irreversible, on all kinds of levels) option becomes a serious one for them.  One gets the sense that ONE REALLY DOESN'T DO THIS LIGHTLY ... because it really involves a huge amount of social-relational pain.

So this is one heck of a film, well done and certainly very, very thought provoking.


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

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Wednesday, April 1, 2015

Alias Loner (orig. Segvārds Vientulis) [2014]

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

IMDb listing
Cineuropa.org listing
ForumCinema.lv listing*

Official Facebook*

LSM.lv (B. Cuzco) article*

Delfi.lv review*
Diena.lv (K. Matīsa, K. Raksti) review*
Kinoteikumi.lv review*
LTV.lv review*


Alias Loner (orig. Segvārds Vientulis) [2014] [FB] [IMDb] (written and directed by Normunds Pucis [IMDb] [CEu]) is a LATVIAN docudrama about Father Anton Juhņevičs (played in the film by Varis Piņķis [IMDb] [CEu]) an outspoken Latvian Catholic priest who hid in his Church young Latvians fleeing conscription by BOTH Nazi and Soviet authorities during WW II and CAME TO LEAD during the SUMMER AND FALL OF 1945 the ARMED LATVIAN OPPOSITION TO THE REIMPOSITION OF SOVIET RULE on his country.   The film played recently at the 2015 - 18th Chicago European Union Film Festival held at the Gene Siskel Film Center here in Chicago.

Recognizing by late 1945 that continued fighting was pointless, he turned himself in to Archbishop of Riga in January 1946, who kept him (with Soviet authorities' permission) under house arrest at a Capuchin monastery in the Latvian capital city Riga.

When the Archbishop of Riga tried to get him out of the country, Fr. Juhņevičs was arrested outside of the monastery, tried and eventually put to death in 1947.

For a non-Latvian like me, I found it both fascinating and actually not altogether surprising that organized Latvian armed resistance to the reimposition of Soviet rule until at least 1946.  The Courland peninsula in Latvia remained outside of Soviet Control until the end of World War II, and the Latvians knew for certain what awaited them if they surrendered to the Soviet NKVD authorities.

What's remarkable that FINALLY a film, and reaching the West, was made about this post-WW II continued guerrilla resistance to Soviet rule.  (Previously, I had merely heard that such armed opposition existed in the Ukraine until at least 1950... There was also reference to similar Lithuanian resistance in the German film Wolfschildren (orig. Wolfskinder) [2013] about "left behind"/war refugee German East Prussian children who eventually came to survive and be adopted by Lithuanian families in the years after the war).  It's a remarkable and important story that helps explain conflicts and fears that remain up to today.


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

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In the Crosswind (orig. Risttuules) [2014]

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

IMDb listing
Cineuropa.org listing
EFIS.ee listing*
CSFD listing*
Filmweb.pl listing*
Kinopoisk.ru listing*

Cineuropa.org interview w. director

AllFilm.ee review*
aVoir-aLire.fr (F. Mignard) review*
Cineuropa.org (L. Boyce) review*
Cinema-Scope.com (K. Reardon) review*
Filmiarvustus.eu (R. Puust) review*
Kino-zeit.de (K. Kieninger) review*

In the Crosswind (orig. Risttuules) [2014] [IMDb] [CEu] [EFIS]* (directed and cowritten by Martti Helde [IMDb] [CEu] [EFIS]* along with Liis Nimik [IMDb] [CEu] [EFIS]*) is an ESTONIAN docudrama that tells the story of the first wave of the Stalin-era mass deportations [en.wikip] of residents of the freshly Soviet-occupied Baltic States of Lithuania, Latvia and Estonia [en.wikip] to Siberia following the signing of the then secret protocols [en.wikip] [pl.wikip]* of the 1939 Molotov-Ribbentrop Pact [en.wikip] [et.wikip]*[pl.wikip].*

The story based on archival materials is told through the letters/diary of a fictionalized Estonian woman named Erna (played in the film by the Estonian actress Laura Peterson [IMDb] [CEu] [EFIS]*).  The film played recently at the 2015 - 18th Chicago European Union Film Festival held at the Gene Siskel Film Center here in Chicago.

Erna begins the story as a 27 y/o university educated woman living with her husband Heldur (played by Tarmo Song [IMDb] [CEu] [EFIS]*) who was a former Estonian military officer, and young daughter Eliide (played by Mirt Preegel [IMDb] [CEu] [EFIS]*) on a lovely apple orchard in the rolling Estonian countryside.

Her (family's) lives were forever altered when on June 14, 1941 (8 days before the Nazis invaded the Soviet Union) the NKVD came, arrested the family, separated the Erna's husband from her and her daughter and sent them all along with some 10,000 other Estonians (and 30,000 others - Lithuanians, Latvians - from the Baltic States) to Siberia.  For the next 15 years (!) Erna writes her husband from her place of exile, never receiving a reply.

The fifteen years of exile are portrayed STYLISTICALLY in this way:

While THE WHOLE FILM was filmed in black and white, from the moment that the family was arrested taken away, EVERY SCENE WAS FILMED WITH LIVE ACTORS _FROZEN IN POSES_ DEPICTING THE SCENES DESCRIBED IN ERNA'S LETTERS / DIARY ENTRIES -- the train station scene when they were loaded onto cattle cars to be deported to Siberia; the arrival scene in Siberia with their several days march to the location of their exile; a scene depicting their work camp barracks and the timber felling/lumber yard work that they were first consigned to, various tilling of the soil, improvement of the work camp into a village (or construction of a village near the original work camp) after they had _clear cut_ a sufficient amount of the timber in the area; a Communist era wedding scene as some of the younger exiles after many years believing that there was no hope of return, progressively decided to "continue on with their lives" "out there."

IN EACH CASE, THE CAMERA WOULD MEANDER through the rather complex scenes of "still" (FROZEN) "life" depicted, while Erma's voice-over would read the diary entry / letter that she was writing to her husband at the time.

The effect is haunting, intentionally so, and an expression of a description of the period of Exile that the writer director found while researching Estonia's archival records to make the film.  In a diary written by a woman, perhaps not unlike Erna of the film, she describes the experience of Exile as that of "time entering into a entirely different dimension," that is, that TIME ... STOOD ... STILL.

This was a profound film, and one of several made recently by various peoples that suffered these Soviet era deportaions.

Among the excellent films on this theme that I've reviewed here are Siberian Exile (orig. Syberiada Polska) [2013] from Poland and The Excursionist (orig. Ekskursantė) [2013] from Lithuania.

Together they tell stories of awful industrialized suffering at the hands of arrogant rulers who really didn't care about the little people that they crushed as bugs under their heels.


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

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Tuesday, March 31, 2015

Colossal Youth (orig. La Juventude em Marcha) [2006]

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

IMDb listing
CineEuropa.org listing

avoir-alire.fr  (R. Le Vern) review*
revistacinetica.com.br (P. Butcher) review*
Sight & Sound (M. Gomes) review

AV Club (S. Tobias) review
Slant.com (F. de Croce) review


Colossal Youth (orig. La Juventude em Marcha) [2006] [IMDb] [CEu] (written and directed by Pedro Costa [en.wikip] [pt.wikip]* [IMDb] [CEu]) is a haunting, cinematographically brilliant if minimalist (and lengthy...)  film that is probably the most famous creation to date of this PORTUGUESE DIRECTOR. Costa's latest film,  Cavalo Dinhiero [2014] [IMDb] [CEu], arguably a sequel to Colossal played recently at the 2015 - 18th Chicago European Union Film Festival held at the Gene Siskel Film Center here in Chicago.  Since I was unable to see Cavalo, I decided to look-up and review this film on which it was based instead.  (Where did I find Colossal Youth?  Through the rent-by-mail-service of Facets Multimedia in Chicago).

Set in the context of Lisbon's Fontainhas slum as it was being demolished and its largely Cape Verdan immigrant (largely black) inhabitants were being moved to "new(er) quarters" out "in the suburbs," Colossal Youth (orig. La Juventude em Marcha) [2006] [IMDb] [CEu] the film's pace is frustratingly if IMHO _deliberately_ slow.  The characters -- Ventura, Vanda, one even nicknamed "Lento" (slow ...) all incidently PLAYING THEMSELVES -- appear to live in almost suspended animation.  Things, _important things_, are happening _to them_: Ventura is looking for a new place, Vanda is worried about her kids, "Lento" is ill.   But it's all playing out SLOWLY. 

And, again, that's of course largely the point: Time is inexorably moving forward, Change is inexorably taking place ... but how much control, if _any_, do ANY of these people have over what's happening around them and even _to them_?

My only complaint in regards to the movie is that it portrays the ghetto life of the poor in this slum to be NECESSARILY and ONLY ... "SLOW" and LARGELY "SOLITARY."  I do believe that this was the decision of the film-maker to underline the FUNDAMENTAL HELPLESSNESS of the SLUM DWELLERS PORTRAYED.

Yet, most of us who actually know something about life in the "favelas," "barrios" (slums) would know that there is actually a lot of life going on there -- AND that RELIGION plays an important part of that life playing-out (it often provides both Joy and Hope).  There's but one reference in the movie to religion, one of the characters says that he went to Confession.  I'd submit that there would be much, much more going on than that ... even as I understand the point trying to be made by the film makers.

I'd just like to underline that people (even in poor neighborhoods/ slums) are NEVER only victims, we're ALL more than just that. 

But still, very good film and beautifully, beautifully shot!


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

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