A Greek-American filmmaker, known simply as «A», returns to his hometown in northern Greece for a screening of his latest controversial film. His real reason for coming back, however, is to track down three long-missing reels of film by Greece’s pioneering Manakia brothers who in the early years of cinema traveled through the Balkans, ignoring national and ethnic strife and recording ordinary people, especially craftsmen, on film. Their images, he believes, hold the key to lost innocence and essential truth, to an understanding of Balkan history.
Category: Arthouse
Filmed in 1965 and just as contemporary now as it was then, Yuri Ilyenko’s directorial debut, A SPRING FOR THE THIRSTY, is a surreal cinematic poem from the cinematographer of Sergei Paradzhanov’s SHADOWS OF FORGOTTEN ANCESTORS. As director-cinematographer of A SPRING FOR THE THIRSTY, Ilyenko has created a parable centering on an old man who lives a secluded life in the desert, alone with only his memories and photographs. His wellspring, once a source of joy and hope for thirsty passersby, is now rarely used. No longer able to find comfort in his memories, he turns all his photographs to face the walls.
Miéville’s first solo feature is a sensitive, emotionally complex portrait of three women: a young opera singer contemplating having a child; her mother, who is torn between two lovers; and her grandmother, who lives a life of solitude. As in so many of Miéville’s films, communication is the theme; each woman must struggle, often against the men in their lives, to find her own voice.
Mani Kaul’s film was funded by the Film Finance Corporation and an independent multi-arts co-operation led by noted painter Akbar Padamsee. Derived from a Rajasthani folk tale, it tells of a merchant’s son who returns home with his new wife only to be sent away on family business. A ghost witnesses the brides’ arrival and falls in love with her. He takes on the absent husband’s form an lives with her. She has his child, which becomes a problem when the real husband returns home. The film focusses on the wife’s life and dispenses with almost any dialogue developing the characters through parallel, historically uneven or even contradictory narratives.
In this, his 1977 feature-film debut, director Kidlat Tahimik, who is widely regarded as the father of independent Philippine cinema, stars as a Filipino jeepney driver who wants to emigrate to America to become an astronaut. Dreaming of an idealized version of the West, he chairs the fan club of the rocket designer Wernher von Braun and is a devoted listener of Voice of America. Traveling in his colorfully decorated extended jeep he arrives in Paris, where his illusions can’t survive.
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The young and handsome Kano Sozaburo is admitted to the Shinsengumi, an elite samurai group that seeks to defend the Tokugawa shogunate against reformist forces. Kano is a skilled swordsman, but his physical beauty leads the members of the strictly male group to compete for his affections, generating tensions that threaten to become lethal. In Gohatto, Nagisa Oshima explores the ambiguous forms of masculinity that the samurai code concealed, with a terrific cast including Ryuhei Matsuda, Takeshi Kitano and Tadanobu Asano subtly capturing the dangers of repressed homoerotic desire.
In Ulrike Ottinger’s contemporary reinvention of the famous morality tale, fin de siècle dandy Dorian Gray is reimagined as a drag role, played without comment on the switch by Veruschka von Lehndorff in the male lead. Ottinger’s collision of Oscar Wilde and Fritz Lang features Delphine Seyrig as one “Dr. Mabuse,” the head of a sinister multinational newspaper agency that conspires to create, control, and destroy celebrity figure Dorian Gray. The film is an odyssey through eye-popping tableaux, including a trip to an unforgettable underworld.
Zé is a very poor man from the Brazilian countryside. His most prized possession is his donkey. When his donkey falls terminally ill, Zé makes a promise to Saint Bárbara: If his donkey recovers, he will carry a cross – like Jesus – all the way from his city to Saint Bárbara’s church in the state capital. Upon the recover of his donkey, Zé leaves on his journey. He makes it to the church, but the priest refuses to accept the cross once he came to know the context of Zé’s promise.