These six essays on film/image history reconstruct cinema history by 're-imagining' its origins, and its poetries, and use historical films themselves (as 'text') to provide the meanings of their creations. Together, these film essays comprise a critical/structural investigation of silent cinema ending with Segei Eisenstein's works (for Stalin) - from Lumiere and Melies through surrealism and horros, to montage and propaganda, we 're-invent' epochs in cinema that became its language and culture.
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Basically an artist is also a terrorist, the protagonist thinks in an unguarded moment. And if he is a terrorist after all, then he might just as well be one. Not an instant product, but an experimental feature in which diary material is brought together to form an intriguing puzzle.
Twenty-five films from twenty-five European countries by twenty-five European directors.
The wanderer Rascal embarks on a psychotic and contradictory journey to break out of the ego bubble in which his self-loathing and isolation have inserted him in. After his metamorphosis, his soulmate, Paloma, makes him realize that life is as complicated as it is simple - and that all that's left to do is to live.
As the city of Paris and the French people grow in consumer culture, a housewife living in a high-rise apartment with her husband and two children takes to prostitution to help pay the bills.
Recalling his childhood and relationship with his mother, a film student tries to understand the origin of his love for cinema and tragedies.
After receiving a phone call, a man feels his inner world come to a standstill. Recalling the event decades later, he relives how everything changed in that moment and reflects on how quickly his life has passed and how his reality was constructed by all the things he repeated to himself like a mantra.
For 'Et les chiens se taisaient' Maldoror adapted a piece of theatre by the poet and politician Aimé Césaire (1913–2008), about a rebel who becomes profoundly aware of his otherness when condemned to death. His existential dialogue with his mother reverberates around the African sculptures on display at the Musée de l'Homme, a Parisian museum full of colonial plunder whose director was the Surrealist anthropologist Michel Leiris.
The reunion of a group of former medical students results in a flood of bitter memories.
Departing from peripheral details of some paintings of the Bilbao Fine Arts Museum, a female narrator unravels several stories related to the economic, social and psychological conditions of past and current artists.
Since its publication 200 years ago, Mary Shelley’s Frankenstein has influenced vast swathes of popular culture. Adaptations have starred cinema legends from Boris Karloff to Robert De Niro – and even Alvin and the Chipmunks. From tales of science gone mad (Jurassic Park) to stories of understanding the other (ET, The Hulk, Arrival), traces of the story and its themes have spread across our media. With Frankenstein Re-membered, video artist and film historian Chris Gerrard collects these diverse fragments from the birth of cinema until the present day and in the tradition of Victor Frankenstein himself, attempts to stitch them back together into an adaptation of the original Shelley novel.
Freely adapted from the eponymous novel, Une vie pour deux is inspired by real events, the discovery by the novelist's husband (director Jean-Pierre Ronfard) of the corpse of a young woman on a beach in Ireland in the late 1970s.
Penthesilea, the first of six films made by Laura Mulvey and Peter Wollen, traverses thousands of years to look at the image of the Amazonian woman in myth. It asks, among other questions, is the Amazonian woman a rare strong female image or is she a figure derived from male phantasy? The film explores the complexities of such questions, but does not seek any concrete answers.
The personal stories lived by the Uncle, the Father and the Son, respectively, form a tragic experience that is drawn along a line in time. This line is comparable to a crease in the pages of the family album, but also to a crack in the walls of the paternal house. It resembles the open wound created when drilling into a mountain, but also a scar in the collective imaginary of a society, where the idea of salvation finds its tragic destiny in the political struggle. What is at the end of that line? Will old war songs be enough to circumvent that destiny?
Through voiceover and static San Francisco landscapes this experimental narrative short tells the melancholy story of a butch dyke pining over a one night stand with a straight girl.
Valtos is a story told from thirty years hence, in the last moments of its narrator, who awoke one day in 1987 'with the knowledge that I had been duplicated during the night, and that I was an inferior replica of myself'. There follows a relentless, epic, pursuit of an absconding phantom - his 'original' - which ends in catastrophe at Valtos, a place at once ethereal and terrifying.
Andrea and the simbionte travel to Toledo; when they arrive, they find a lonely bus station, which slowly turns off the lights for them. In the silence that surrounds them, Andrea watches the moment pass and with it her certainty about her future dream with the simbionte, feeling that everything she experiences is actually a memory.
A very personal interpretation, to say the least, of the passion of the Christ According to St. John.
Alinur, a student filmmaker, tries to make a film about the apocalypse for his capstone project. The movie itself happens to be about a mercenary named M who inadvertently causes an apocalypse. As he tries to “create” the destruction of this supposed apocalypse through utilizing technical gimmicks that he has enforced onto the production of the film, this supposed effort also creeps in as a force that starts to “destroy” him, piece by piece. The outcome of it tests the sincerity of not only the film itself but also of the performative efforts that Alinur has made as a filmmaker—even this test might not be as sincere as it seems.