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The Criterion Collection set assembling films rediscovered through
the efforts of Martin Scorsese’s World Cinema Project is one of the
company’s premier achievements. Bringing together six diverse titles
from six different regions of the globe, the collection is a treasure
trove for those seeking obscure, rare, and fascinating works that extend
well beyond film history’s conventional canon. As stated by Criterion
itself, “Each is a cinematic revelation, depicting a culture not often
seen by outsiders on-screen.” The set also emphasizes, through its
calling attention to the efforts of the WCP initiative, just how
necessary and beneficial film preservation and restoration can be. The
films included here are only a fraction of what else is out there
waiting to be revealed and repaired, so with any luck, this set will be
just the beginning.
Redes, from 1936, is the earliest and shortest inclusion,
clocking at about an hour. But it is an hour packed with extraordinary
imagery and a powerful message. Translated for American release as
The Wave, but more accurately
Nets,
this Mexican film (with eventual Oscar winner Fred Zinnemann
co-directing) is a sociopolitical examination of a small fishing village
in the midst of revolutionary and economic change. In opposition to the
vibrancy of the perpetually shining sun and ever-present sea, the film
begins with stagnation, as boats are seen stationary on land and nets
are hung up to dry. Fishing is slow, money is scarce, clothing is in
tatters, and times are tough. These individuals have done a good deal of
work, but the results have been minimal. Workers fight to survive while
the wealthy throw their weight around and wheel and deal to their own
benefit.
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Once this basic premise is established, the film begins to take on a
more didactic function. The socially progressive focus shifts to a call
to arms in the spirit of collectivism, of fighting oppression and
exploitation through employee organization. Wage disputes and struggles
against corruption form the heart of the film. Somewhat heavy-handed, as
many such propagandist features can be, the sense of insurgent defiance
is nonetheless impressive. The other prominent focus of the film,
related to this advocacy of the workers and their plight, is on the
profession itself. With the natural locations, amateur performers, and
attention to banal, laborious detail,
Redes calls gorgeously shot
attention to the mechanics of the work and to the physical exertion
involved. In this combination of message and realistic representation,
and through keen detail and almost abstract compositions of bodies and
tools of the trade,
Redes hearkens back to Soviet films from the decade prior and points toward the Neorealist films in the decade to come. (Visconti’s
La Terra Trema, 12 years later, bears more than a few similarities to this work of “docu-fiction,” as cinematographer Paul Strand calls it.)
Scorsese provides brief introductions for each film in this
collection (an additional interview or visual essay accompanies each
disc, and a booklet for the set contains an essay about each title as
well). With
Redes, interestingly, Scorsese acknowledges that this
was not a film he had seen before. Now, however, among its other
qualities, he accurately points to the “majesty” and “grandeur” of the
score, the music by composer Silvestre Revueltas being one of the
highlights. The visual essay by Kent Jones details the film’s troubled
back-story: contentious relationships between collaborators, extras, and
the nonprofessional actors, and the crude means of production (editing
by flashlight with a Moviola connected to a sewing machine foot pedal).
A River Called Titas, directed by Ritwik Ghatak, resembles
Redes
with a similarly realistic look at a remote and wholly distinct people.
In this Bengali release from 1973, there is again a strong emphasis on
the basic portrayal of a way of life, and it largely revolves around a
body of water, symbolically and literally the source of cultural
livelihood. Also set near a fishing village, and also boasting stunning
cinematography,
A River Called Titas takes its theme of progress
and stretches it temporally and broadens it within a larger narrative.
As opposed to the earlier film, where the sociopolitical change happens
quickly and dynamically, Ghatak’s film is a more gradual examination of a
world drifting out of its current existence. Children are growing up,
getting married by choice or force, sometimes moving away, all while the
traditional world of their past remains stagnant if resolute. Whatever
the generation, one commonality seems to be constant in this world:
tragedy. Ostensibly the key protagonist, Basanti (Rosy Samad) is just
one young woman shown who suffers near-continual misfortune. Death,
separation, poverty, hunger: these hardships are passed on like the
traditions that historically, though more intermittently, govern their
culture.
Filmmaker Kumar Shahani discusses the film and Ghatak’s inclination
toward politically and socially rebellious views and working methods.
Using his films to address critical issues (
A River Called Titas is
no exception), Ghatak stressed ideas over characterization, says
Shahani, and by way of “lyrical” presentations, like in this film, he
was able to examine the “wave of history,” in this case the partitioning
of India. An aggressive cultural critique was why, according to
Scorsese, the film was held back for release, and no doubt this
cinematic instigation was why Ghatak had such a relatively limited
output. With
A River Called Titas,
though, any sort of
“point” the film may have, while still recognizable and supplemental to a
full appreciation of the work, does nothing to hinder the pure
emotional resonance, the personal drama at the forefront of this story.
If these previous two films dealt with cultures internally shifting, Djibril Diop Mambéty’s
Touki bouki,
from 1973, is similar in its concern for traditional civilizations, but
approaches this idea with far more emphasis on the outside world.
Probably the most famous film included in the set,
Touki bouki
follows Mory (Magaye Niang) and Anta (Mareme Niang), jaded young lovers
who struggle to assimilate in their conventional Senegalese community.
Formally, the film reflects this conflict. It eschews customary
narrative, making the most of “art film” devices such as plot ellipses
and incongruous audio/visual juxtapositions, but its graphic depiction
of animals being led to the slaughter and the decrepit conditions of
their city show a far less glamorous and trendy reality. In addition to
Touki bouki’s unique
structure, its visuals are extraordinary; Scorsese calls the film a
“cinematic poem,” one that “explodes one image at a time.” Indeed, its
vivid depiction of local color bursts from the screen. The natural
environment, the vibrant clothing, even the blood from the butchered
cows: it all underscores an inherent dynamism in this world.
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Tantalized and at times bemused by the increasing modernity
confronting them (glimpses of skyscrapers beyond their impoverished
surroundings, political activism at college, sophisticated fashion),
Mory and Anta daydream, making plans to escape and live the good life in
Paris. Like many a youthful ambition to flee their fixed constraints,
however, the scheme is half-baked at best. In a film that is so
concerned with the rush of modernity, where movement is paramount (cars,
motorcycles, ships, even the mobile camera), it is ultimately a sense
of stasis that prevails. Mory talks big, and he and Anta long for the
day they can leave, but their fantasies always end with them returning
to rub their successes in the nose of their community. As much as they
want to move on, they ultimately hope to do so just so they can come
back. And when the time does arrive, when it seems that everything is
set to depart, Mory falters and cannot commit to such a drastic life
decision. Even so, in the end, the film is a positive one. Filmmaker
Abderrahmane Sissako calls
Touki bouki a “film of freedom.” While
the two don’t reach the heights they aimed for, they came close and at
least tried. They showed that they could if they really wanted to. More
so than in
A River Called Titas or
Redes, the main characters in
Touki bouki are capable of changing their lives if ambition and will allows.
The three films discussed here reveal with earnest authenticity and
exceptional artistry people in the midst of drastic change, by their own
doing or by the necessities of time. As such, they are not only
engaging and entertaining stories of survival and social evolution; they
are historical documents of a particular place during periods of
profound transformation. The remaining three films of this World Cinema
Project set —
Dry Summer (1964),
Trances (1981), and
The Housemaid
(1960) — featured in this column next week, similarly depict unique and
seldom seen cultures. Only with these movies, the worlds are shown by
way of popular music and documentary, and fictional tales of
melodramatic sexuality, obsession, and violence.
REVIEW from: SOUND ON SIGHT