This Is Not Berlin is a stylish and exciting picture set in Mexico City around the time of the 1986 World Cup and shot in ‘Scope with a strong music soundtrack. It focuses primarily on two families with 17 year-old sons at a local high school. At first I thought it might be a conventional youth picture/teen movie. As the narrative begins Carlos (Xabiani Ponce de León) appears to be in a dazed state in the midst of a pitched battle between two local high schools. In the next few scenes his taste in music is mocked by his mates. He is with his best friend Gera (José Antonio Toledano) when they come across Gera’s 18 year-old sister Rita (Ximena Romo) and her boyfriend kissing passionately. Next morning Gera is renting out his father’s girlie magazines to his classmates. It’s not long, however, before the narrative develops a rather different feel. Carlos clearly has his eye on Rita but she ignores him until she discovers his electronics skills. When he is able to fix the electronic keyboard used by the band in which Rita is the singer, he and Gera are invited to a performance at Azteca, a new underground club. This proves to be a real eye-opener for Carlos. He is introduced to new music, performance art, new drugs and a developing LGBTQ scene.
This is the fourth feature by director Hari Sama. His career has involved an equal interest in film and music and many of his projects seem to have been autobiographical in some way. He was born in 1967 so This Is Not Berlin has been taken as drawing on his experiences in the mid-1980s. As several reviewers have noted, what he offers is a fairly objective view of young people searching for an identity at a specific time in Mexico. According to this interesting review by Alistair Ryder for ‘Gay Essential website, Sama identifies as ‘queer (but not as gay’). What Sama can clearly represent is a mixture of 80s music and performance art that even someone like me, with not much interest in either, can find engaging and exciting. Carlos is attracted in particular to the art created by photographer Nico, but is he ready for Nico’s sexual advances? Carlos is a very attractive young man and also very creative. It’s not long before he is accepted by Nico’s group and becomes part of the stunts they organise – including a performance piece opposing the homophobia of football – in the midst of the World Cup. But the more Carlos (or ‘Charly’ as Nico calls him) becomes involved, the more he moves away from Gera and his schoolfriends – and his family.
The film is also a family melodrama. In fact it is a genuine hybrid, mixing several repertoires. I’ve read various reviews, mostly from the Sundance screenings of the film early in 2019 (it was picked up by Samuel Goldwyn Films and released in the US in August 2019). Many discuss the music, the queer discourse and the ‘coming of age’ narrative, but few mention the family, especially in relation to social class. The two families seem to me to belong to a ‘European’ middle class living in the outer commuter belt of Mexico City. Sama in the Press Notes tells us this is meant to be Lomas Verdes (‘Green Hills’). Wikipedia tells me this is 7 miles from the centre and describes it as ‘upper middle class’. But this puzzles me. Two well-known films that have something in common with This Is Not Berlin are Roma (2018) and Y tu mamá también (2001), but in both these cases the families have live-in servants, usually mestizos or indigenous people. Sama’s two families don’t have servants as far as I can remember. He describes them in the notes as “broken families, conservative and dysfunctional”. Carlos lives in what seems a relatively small house with his mother Carolina (played by a criminally under-used Marina de Tavira, the mother in Roma) and his much younger brother. Carolina seems severely depressed and possibly dependent on prescription drugs. We don’t learn much about Gera’s parents until the final scenes. Sama argues that the youth of these families in effect found a family ‘on the streets’ and eventually in the ‘post-punk’ underground. They were the children of parents who had experienced the political upheavals of 1968 and the early 1970s (the focus in Roma).
The focus on music in This Is Not Berlin links it to Y tu mamá también, but that is a film that looks outward from Mexico City to explore a ‘national metaphor’ and to encounter the mestizo and indigenous peoples of the South West. The only direct contact, as I remember in This Is Not Berlin, between the middle class European youth and the ‘other’ Mexicans, is at an outdoor concert (much like the entertainments in Roma) on waste ground where Rita’s band plays and the hostile crowd are not interested in the ‘post-punk’ synth-based music. The local band (of mestizos?) sport mohicans and play music more recognisably ‘punk’ in the UK sense. I should also point out that the film opens with a quote from Proust and the film’s title comes from a comment, a put-down of Nico, in a brief but telling political argument in which Nico is accused of just imitating European art movements. You are not a true artist he is told. The politics go further, Nico’s friends are accused of “just partying” all the time with AIDS spreading while they take no notice.
The music genre question also permeates the family melodrama. Hari Sama has a small role himself as Carlos’ uncle, his mother’s brother. He wears leathers and rides a motor-bike and his musical taste appears to have developed through listening to old blues guys like Lightning Hopkins, whose more melodic guitar playing seems to have influenced Carlos in turn. The uncle also turns out to be the engineer who encourages Carlos to develop his talents and think of electronics engineering as something to pursue. Early on in the film Gera scoffs at Carlos for playing a track and praising the guitarwork which Gera dismisses as ‘country’. Meanwhile Rita identifies herself with Patti Smith’s poetry in a school literature class. There have been criticisms of This Is Not Berlin because it doesn’t have a strong narrative drive. This is odd, since at one point I thought the structure was becoming too conventional and I was concerned about how the eventual ‘high life’ that Carlos was pursuing would eventually come crashing down. I won’t spoil the narrative resolution and I did eventually come to appreciate the mix of cultural and political issues in the film. Having said that, I think it is the case that the film raises too many narrative possibilities that can’t all be pursued. But better too many than missing some out altogether?
Much of the impact of the film depends on the cinematography by Alfredo Altamirano which manages to create a variety of moods through fluid movement as well as close-up work and the use of various devices to create textures. Altamarino does not appear to have a long list of feature credits but he is very experienced in shorts and commercials and his work has been featured at many festivals. He has some interesting promo reels on his website here. Overall it is the combination of music, camerawork and art direction – all the creative units – as well as the performances that present this evocation of a period.
This film seems to be destined primarily for streaming, which is a shame as it would be a wow on a big screen. I note that IMDb records a US rating of TV-MA which I understand is a rating for cable TV and streaming? There is a significant amount of nudity (much of it male nudity ) in the film and it’s interesting that this hasn’t stopped the film’s US release. It was due to feature in the BFI’s Flare LGBTQ festival which has had to be postponed. I hope that it will get a UK release of some kind. There are already three other Mexican films available with links that might encourage analysis and further study. As well as the two mentioned above, I would add Güeros (2014) as another film about youth, music and ‘protest’ set in 1999, but harking back to New Wave styles.
This was the second of my ¡Viva! screenings to offer a film by a female writer-director, Paula Hernández, and to focus on a young woman. The other aspect of the film’s narrative shared with the earlier A Thief’s Daughter is the sense of ‘show not tell’ and therefore some work for the audience in understanding relationships. In other ways The Sleepwalkers is a different kind of narrative.
The narrative begins with the sudden realisation by Luisa (Erica Rivas) that something is wrong. She wakes in the night and finds her young teenage daughter Ana (Ornella D’Elía) standing naked in the family apartment with menstrual blood trickling down her leg but unaware of her actions. The next day Luisa and Ana with Emilio (Luis Ziembrowski) drive to a family New Year holiday in the countryside. Emilio’s mother Memé lives in the large family house with only her housekeeper-companion Hilda but today Emilio and his siblings Sergio and Inés and their children will gather for a few days. Luisa is concerned that Ana has not been confiding in her but in Emilio’s family there seems to be a ‘freer’, more ‘liberal’ attitude to parenting. The New Year holiday corresponds to the family summer holidays in European films, particularly those from Southern Europe with hot weather, days by the pool, al fresco meals and always the possibility of tempers flaring and old feuds emerging. When the first dispute/niggle surfaces – Ana and her parents are sleeping in the house rather than the annexe where they usually stay – it is clear that this holiday will have its frictions. The ‘provocateur’ is the appearance of Alejo, Sergio’s eldest son who may be an older teenager or a young man in his twenties – his age and his history as a teenager are not clear. Ana is an attractive young girl, much younger than she looks, who has some memories of Alejo from earlier family gatherings a few years ago. The young man sets out to flirt with both Ana and her mother.
There is also a sub-plot familiar from the family melodrama. Memé has decided she wants to sell the house and its extensive grounds (a stretch of river, woods and a swimming pool) and a couple of prospective buyers turn up to visit but are turned away because of the family holiday. Memé’s late husband Lacho established a publishing house and both Emilio and Sergio are involved in the company, but there appear to be disputes about how it should operate. Though these issues are referred to, they don’t appear to be a central narrative concern, but rather a way of explaining some of the tension.
This is a slow-paced drama with emphasis often on looks and small gestures. I don’t think there is any explanation of why Sergio and Inés are present without their spouses – or perhaps I missed it? Possibly Sergio’s sons don’t all have the same mother. Sergio has three sons. The younger two treat their cousin Ana as simply someone to spend time with in the pool or around the bonfire. Inés has a baby who cries much of the time and she doesn’t really feature as a character. In fact Inés seems to be there almost as an illustration of how women are treated in the family. Luisa shows concern about the stress of dealing with the baby but ironically Memé as the matriarch seems less interested. The tension rises throughout the narrative and leads to a dramatic climax that I did find shocking both for the actions themselves and because of how the escalation of emotion was constructed.
The Sleepwalkers is a skilfully made film. Paula Hernández has had a long career. This is her fourth feature as a director and she is aided by Iván Gierasinchuk’s cinematography and Rosario Suárez’s editing. The performances are generally very good and the mother-daughter pairing is excellent. I read the title to refer to both mother and daughter whose actions tend to vacillate between a clear-eyed sense of where things could be headed, but also include behaviour which seems almost instinctive in encouraging the opposite. Typically, the more Luisa reaches out to re-engage with Ana, the more Emilio seems to block the action as he has other concerns and the future of the marriage is being pitted against his wider family concerns. I’m not sure I ‘enjoyed’ the film but I found it impressive though perhaps a little too slow-paced and I would have liked to know a little more about the minor characters outside the central quintet of Luisa, Ana, Emilio, Sergio and Alejo. I don’t think in the end that the film qualifies as a family melodrama. There is some diegetic music but mostly it’s direct sound throughout. In this sense the trailer below is misleading.
In most years ¡Viva! features comedies and some, like The Weasel’s Tale, are major productions in CinemaScope with a running time of over 2 hours. I’m often wary of comedies since as the convention in the film industry has it, subtitles don’t always do justice to witty dialogue and many gags and comic situations are based around local cultural conventions. For the first 20 or 30 minutes of this film I wasn’t completely sure about it even though I was starting to enjoy it. I turned to look at the brochure blurb and realised that it was co-written and directed by Juan José Campanella, whose big international success was El secreto de sus ojos (The Secret in Their Eyes, Argentina-Spain 2009) and that encouraged me further. Eventually it kicked into full gear for me.
The film’s English title is a direct translation of the Spanish, so what does it mean? Four now elderly filmmakers live in a large rural mansion in its own extensive grounds. Mara Ordaz (Graciela Borges) was once a leading lady, a star of romantic pictures in the 1960s. She owns the house along with her husband Pedro (Luis Brandoni) a fellow actor, although in smaller parts. Now he is in a wheelchair and spends his time painting. There are two permanent house guests, Norberto (Oscar Martínez) who was once Mara’s director and Martín (Marcos Mundstock) who was the unit’s scriptwriter. Both men have lost their wives, one of whom was Mara’s sister. The film’s title is explained on one level by Norberto’s penchant for firing his shotgun at random moments, claiming to be hunting weasels in the grounds. (The weasel we see looks larger and very different to a British weasel and I can’t find them amongst Argentinian mammals, perhaps they are an imported species.) The quartet of filmmakers appears to live in some sort of phoney war. The three men are friends but Mara mistrusts them.
One day, a young couple appear claiming to be lost and unable to phone Buenos Aires where they have a meeting. They inveigle themselves into the house to use the landline and claim to recognise Mara as a great star of the past. The trio of old men are suspicious but soon the couple have wooed Mara and convinced her that she should sell the house and move back to the city. We immediately suspect that they are crooks (or lawyers! – weasels?) and we look forward to the battle of wits, especially between Norberto and Martín on one side and the young woman, Bárbara (Clara Lago) on the other. Mara and Pedro are involved in some deep retrospection about their marriage.
The last section is all out war. There are only two sets of locations in the film, the house and grounds and an upmarket restaurant and the office of the couple in the city. The ‘action’ then depends on the performances and the mise en scène. The film is theatrical and plays around with the house as a location. According to The Hollywood Reporter review, it’s actually a remake of a 1976 Argentinian comedy with the English title Yesterday’s Guys Used No Arsenic. The same review suggests it shares something with Ealing comedies and in a way it does draw on both Kind Hearts and Coronets and The Ladykillers. All six actors are well cast and and give terrific performances. For me the key scenes are the direct conflicts between Clara Lago and Oscar Martínez.
The house is full of the props from Mara’s films and she watches her old films just like the heroines of classic Hollywood. Norberto and Martín play games of pool and chess and plot. The triumph of the script is to construct scenes as if they are being written for a classic movie to be made. It works well and because these filmmakers made mainstream genre films, not art films, the script ideas they create are easily accessible. I suppose one of the issues is the appeal of a film like this to older audiences. The villains are the young, characterised her as being concerned only about ‘winning’ and not the ‘morality’ found in the classic movie scripts. This age divide is also reflected in the choice of popular songs on the soundtrack, all from the 1950s/early 1960s and featuring Brenda Lee, The Platters, Chuck Berry and Perry Como. These are played by Norberto and Martín as a backdrop to their activities. The songs also help to emphasise that presence of American popular music and Hollywood’s impact on Latin American cinema in the 1950s/60s. Otherwise the only political dimension is the revelation that Norberto lost studio support when he made a documentary about the ‘peasantry’ and Martín joined him in a form of exile during the political conflict in Argentina in the 1970s and 1980s. The film could lose a few minutes but otherwise it works well.
I’m not sure if this is likely to get a UK release but it should be attractive to streaming sites and it’s exactly the kind of diverting entertainment we need right now. Here is the Spanish trailer (no English subs):
This year’s ¡Viva! Festival of Spanish and Latin American Cinema at HOME in Manchester has been interrupted by the coronavirus pandemic and HOME has closed. We’ve been privileged to have reported on many previous ¡Viva! festivals and we were all set to visit the second week of the festival. Fortunately, thanks to the festival organisers, we are able to bring you at least a few reports on the films screened.
A Thief’s Daughter was the opening film of the festival. It’s the début feature of Catalan writer-director Belén Funes and the festival brochure namechecks both Ken Loach and the Dardenne Brothers as reference points. Certainly this is a social realist narrative and its central character is Sara a young woman in her early twenties in a working-class district of Barcelona. It has that mixture of family melodrama and an exploration of ‘precarity’ that is familiar from the two recent Ken Loach-Paul Laverty films, but I think other aspects of the film are different. Funes appears to belong to the ‘show, don’t tell’ school of storytellers. It therefore takes some time to work out all the relationships in the film and the problems that Sara faces.
We first meet Sara working as a cleaner, but we see that she is attempting to find other work. She has an infant son Joel who seems to be left each day with either Sara’ room-mate with or with Flora, an older woman who runs a bar (where Sara sometimes works). Dani is the young man who we assume may be Joel’s father but though he does look after Joel on occasions he doesn’t appear to want to be with Sara – something she regrets. But as the film’s title implies, the narrative conflict is generated by the return of Sara’s father from prison. Father and daughter have been apart for some time and Sara is in two minds as to whether she misses him, needs his support or wants him out of her life completely. The current cause of the rift is Sara’s young brother, Martín, a 7 year-old with an injured foot who appears to be living in some form of children’s home. (The family details are actually quite complicated with hints dropped here and there but not fully spelt out.)
Sara herself is also in some form of public housing facility and it is time limited, presumably on the basis that she needs support until she has settled employment and Joel’s care is sorted out. This lack of detail about welfare services is one of the main differences between this film and Loachian social realism. Funes does not generate a critique of Spanish welfare services, or of employers. Sara is generally treated with efficiency and courtesy. She has several different jobs that we either see or hear about and eventually finds a good job in a school/college catering team. At this point a couple of clues emerge that suggest that her education was interrupted. During a formal interview she struggles to articulate answers to standard questions even though her work displays her intelligence and diligence. Sara has a hearing aid and again there is no explanation for this. Does she have a congenital condition or was her hearing damaged in an accident? There are some suggestions that perhaps her father was violent towards her some years earlier. All of these questions come together in the final scenes when Sara attends a family court hearing in which she applies to become her brother’s guardian and therefore to recreate a family in which her father loses control over Martín. There is no easy resolution to the narrative and I found the final scenes very moving and quite shocking. Again the court officials and the two advocates are not presented as uncaring, but we do get to appreciate how ill-prepared poor Sara is.
A Thief’s Daughter is a form of anti-melodrama. This is certainly a drama of family relationships but it is presented without any obvious forms of ‘excess’. Although there are moments of diegetic music, there is no music score as such (or perhaps I didn’t notice a score?). Mainly the drama is played out with only direct sound. The mise en scène is primarily functional, showing the action and again I didn’t notice much in the way of expressionist camerawork or editing. This is not to say that the film is dull to watch and Neus Ollé as cinematographer and Bernat Aragonés as editor are experienced filmmakers who serve the narrative well. The performances are very good. Sara and her father are played by the real life father-daughter pairing of Greta and Eduard Fernández. They have played together before and Eduard is a very experienced actor. I have seen him before in previous ¡Viva! films including Marsella (2014) and Truman (2015). On this occasion, Greta has taken centre stage and she shared the acting prize at San Sebastian with Nina Hoss. Overall, there is no heightened dramatic drive to the narrative. Instead we are invited to get to know Sara and to care for her, following her on various journeys and worrying about all the tasks she has to complete. Somehow the lack of any narrative devices to increase the tension and despair of the character (something the Loach-Laverty Sorry We Missed You tends to over-use?) means that the final scenes are more powerful.
The film is in Spanish with some Catalan. The film was co-written with producer Marçal Cebrian and she and Belén Funes had already made a short film with the same characters in 2014. Reading other festival reviews, I get the impression that the established Catalan filmmaker Isobel Coixet helped A Thief’s Daughter get into production. If so, I’m glad she did. This was a strong opening to the festival. Here’s a Spanish trailer, the English subbed one appears to have no sound.
This is a fascinating film which raises a number of the ‘global film’ questions that we like to explore on this blog. The film is directed by the team of Cristina Gallego and Ciro Guerra who will be familiar to UK audiences because of the wide success of their previous production, The Embrace of the Serpent (2015). The gossip seems to be that the couple have now split up and I wonder how significant it is that Cristina has a joint directorial credit on this film – whereas she was the producer on the previous film. Just as in 2016 when the previous film appeared in ¡Viva!, this was a preview screening and the film will get a UK release through Curzon on 17 May.
There are various ways in which this film could be described in conventional terms and the most popular seems to be as a ‘universal family gangster film’. There is certainly something in that description but it is a little glib to say the least. If I had to try to sum up the film in this way I’d suggest it is something like a cross between Gangs of Wasseypur and a film by Sembène Ousmane or another Senegalese or Malian director with all the rich mix of ideas that such a mash-up suggests. Ciro Guerra in the Press Notes (French via Google Translate) confirms a wish to make a genre film but still retain the exploration of the representation of indigenous peoples from the couples earlier films:
For me, it’s a film noir, a gangster movie. But it can also be both a Western, a Greek tragedy and a tale by Gabriel García Márquez.
Guerra also discusses the idea of ‘myths’ in story telling and sees popular cinema genres as a way to explore these. Later in the Notes Cristina Gallego suggests à propos of discussing the ‘great bonanza’ of the cannabis export to the US and the subsequent drugs wars in the 1970s:
It’s a metaphor for our country, a family tragedy that is also becoming a national tragedy. Speaking of the past, it allows us to better understand where we are today as a country.
The story covers the years 1969-79 and it is set in the peninsula of Guajira, the most northerly part of South America which sticks out into the Caribbean Sea. Wikipedia describes the region nicely:
The scenery of Guajira is very picturesque, with wide desert plains and green, foggy mountains.
The indigenous people of this desert/mountain region are the Wayuu. Under colonial rule, and after, the Wayuu were subject to missionary pressure to convert to Catholicism but in recent times they have been allowed to practise traditional rituals without interference. The Wayuu have always resisted centralised control over their affairs. The film narrative is set at a time when there might be priests around (much as in Sembène’s Ceddo (1977) but they don’t appear in the film. At times it is difficult to believe that this film is set in the 1970s – until we see the Land Rovers and Jeeps. The narrative begins with a meeting of a Wayuu clan in which a young woman, Zaida, who has been confined for a year is brought out to celebrate the moment she has become a woman. She performs a rapid dance with her younger brother and then he is replaced by a stranger, a grown man known as Rapayet. By taking a role in the dance Rapayet (who is also Wayuu) has suggested he is interested in marriage. But this requires a ritual proposal and Rapayet’s uncle Peregrino is an accepted negotiator. A bride price/dowry is agreed in the form of goats, cattle and necklaces. So far, so traditional. For us as the audience, the inciting incident is a chance observation by Rapayet and his business partner of a trio of Americans who we learn are associated with the ‘Peace Corps’ and who are distributing anti-Communist propaganda in the form of playing cards. They are also on the lookout for marijuana for which they can pay in US dollars. Immediately we know that tradition has been undermined by modernity, capitalism and American culture. Rapayet will buy the crops grown by his cousin in the mountains and the Wayuu clans will grow rich.
I won’t spoil the narrative any further. Instead I’ll just outline one or two of the other elements. The bride’s mother Úrsula turns out to be some form of spirit messenger who foresees the tragic events ahead (often via the appearance of certain birds – hence the title). She is also a formidable leader of her clan – to which Rapayet has now pledged himself. What follows is visually dominated by the stark contrast between the semi-desert lands where Úrsula’s clan are settled and the lush tropical hillsides where Aníbal, Rapayet’s cousin, has his house and fields. The second important element of the narrative is the deadly way in which the greed of criminal capitalist enterprise will join with/poison the traditional relationships between clans. This means that once a dispute begins it is almost impossible to end it peaceably. The narrative resolution which I won’t describe does return us to the use of traditional storytelling, although sadly it is too late to compensate for all the damage that has been done.
In all the carnage of the second half of the film, the Colombian police appear fleetingly and only to take their cut of the drugs business. Now, several days after the screening, I’ve only just realised that the time period in the second half of the 1970s was a violent time in much of South America and the period of the first two organised crime groups involved in the Colombian drugs business (although by this time it was cocaine rather than marijuana that was being exported to North America). The internal wars in Colombia (which involved both the drugs barons and leftist guerrillas) don’t appear in the narrative which seems to be almost timeless and also completely cut off from the rest of the region. It’s true that the peninsula is the most isolated part of Colombia, but it still feels odd.
The film’s casting does appear to have posed some problems for the filmmakers. I assumed that the largest proportion of the Colombian population was, as in many Latin American countries, mestizo – the result of inter-marriage between European colonists/settlers/migrants and indigenous peoples. This appears to be the case but, as in Mexico, there are different ways of estimating and defining the proportion of mestizos and that of ‘Europeans’. In most of Colombia, the indigenous populations are relatively small except in the peninsula and some border regions of the south. African-Colombians tend to be concentrated in the Caribbean coastal regions. While some of the actors did appear to be indigenous and possibly Wayuu, others were more European in appearance. The Wayuu use the word alijuna which I understand to simply mean ‘outsiders’ or ‘strangers’ – i.e. ‘not Wayuu’. It was this that I found a little confusing and I wasn’t sure if ‘marrying out’ meant being cast out of the community. My concern is that the principal characters (who are all professional actors) appear more ‘European’ than indigenous (though the Press Notes reveal that both Carmiña Martínez and Jose Acosta have Wayuu roots in the family histories). The only African-Colombian character of note, Rapayet’s business partner Moisés, is a loud and aggressive character and I assume that his treatment by the Wayuu is more to do with his personal characteristics than any racial prejudice. The film doesn’t really clarify any doubts about this.
I’m left wondering what I made of the film. Part of me is worried that the genre conventions of a clan war dominate the film too much and don’t allow enough of the unique geography and sociology/ethnography of the region to be fully appreciated (and it must have been a very difficult production to shoot). I fear the ‘City of God‘ syndrome and the over-promotion of the gangster genre so that the film becomes a cult hit based on its genre qualities. On the other hand perhaps there is enough suggestion about traditions and rituals of the Wayuu and the ‘spirituality’ of Úrsula and her family to keep us interested in the cultural questions. The filmmakers themselves have positive reasons for making the film this way and perhaps they are reaching a local audience? It’s what happens in markets like the UK that worries me. Curzon as a distributor used to be quite good with films like this, making available press materials. This time there is relatively little I can find (but perhaps more will appear before the actual release?). At the moment, the language of the film is given as ‘Spanish’ – but much of the dialogue is actually in the local Wayuu language.
I found watching the film was a very intense experience with the dramatic landscapes photographed by David Gallego. Gallego photographed The Embrace of the Serpent for the same filmmakers, but he was also responsible for the photography on I Am Not a Witch (2017) which would have taken him to Zambia, so perhaps my suggestion of an African feel about some images is not too outlandish? I enjoyed the music by Leo Heiblum and the sound design by Carlos García. Both are very strong in eliciting an emotional response and the film worked very well in the big screen in HOME’s Cinema 1. When it comes out, find the biggest screen you can.
Alanis is an unusual study of a sex worker, presented mainly as a kind of social realist ‘prostitution procedural’. We experience what happens to Alanis, a 25 year-old in Buenos Aires with Dante her 18 month old infant still fed at his mother’s breast. Alanis works out of an apartment she shares with Gisela, an older woman who acts as a madam and a carer for the boy. The exact working relationship between the two women hasn’t yet been made clear when local agents, police and a social worker arrive and effectively eject Alanis and Dante from the apartment and arrest Gisela. We then follow what happens to Alanis and Dante.
Argentinian law seems to prosecute brothel-keeping but tolerates individual acts of selling sex. The procedures explored in the film are mainly concerned withthe raid, some of the practices of street prostitution and something of the arrangements in a brothel. Alanis is devoted to her son and her work is to some extent humanised by Dante’s care arrangements. The film features two contrasting scenes with clients, the second of which does move away from social realism to an expressionist representation of the sheer hard work of trying to satisfy a client. This scene is shot in from specific angles in a hotel bedroom in such a way that doesn’t feel exploitative and certainly not erotic, but it is certainly wearing – for the viewer and for Alanis herself. In other scenes social realism conventions are also undermined by camerawork which often frames action in uncomfortable ways –with Alanis seen through doorways or in mirrors. There is also frequent use of shallow focus in which Alanis moves very close to the camera with backgrounds increasingly blurred. Again this seems to consciously undermine the fetishisation of female bodies on screen. We get to see Alanis in big close-ups often with Dante at her breast. Those strange people who are offended by the sight of breast-feeding might find this very shocking.
There isn’t much in the way of narrative drive in the film, only the details of how Alanis will find somewhere to stay and ways to find the money to keep herself and Dante and there isn’t a conventional narrative resolution. The film must be carried by Sofía Gala as Alanis. In a sense I was relieved to discover after the screening that Dante is played by Ms Gala’s own son. As one reviewer noted, the emotional attachment is there on the screen and there is the possibility that later in life mother and son will look back with affection on their portrayal. The film is written and directed by Anahí Berneri. This is her fifth film and she has been winning prizes at international festivals since 2005. I’m surprised that I haven’t come across her before. Alanis won her the best director prize at San Sebastian International Festival and at Havana in 2017. Sofía Gala also won acting prizes for the film.
The links to social realism in the film come through the everyday presentation of the streets of Buenos Aires, the presentation of the characters Alanis meets and the few details we glean from her accounts of her background as a girl from a provincial town. Alanis is not her real name and there is a nice joke when someone asks if she was named after that pop star ‘Morrissey’. If the film overall isn’t social realist it is definitely ‘humanist’ in its depiction of a world and the people in it. As another reviewer points out, what is noticeable is that Alanis never feels sorry for herself and never complains. She simply gets on with the task of looking after Dante and herself. She isn’t ashamed of what she does. We get the impression that she sees sex work simply as work.
I’m not sure I ‘enjoyed’ Alanis but I was never bored (it’s a short film at 82 minutes). I was very impressed by the central performance and by the writing and direction. I’m not sure my feelings about prostitution have been changed one way or the other. This isn’t a ‘social message’ film but, as in all good humanist films, I feel grateful to have got to know a character like Alanis. I’ll certainly look out for more films by Anahí Berneri and anything featuring Sofía Gala. The trailer below doesn’t have English subs but gives an idea of the style of the film.