Suchergebnisse

Cinematography was deliberately organized, financed and oriented towards the purposes of the system and consequently became the most effective element of political and cultural pedagogy. The synchronic correlation between word and image, the power of visual suggestibility, empathy as an emotional response to the actors' performance - all these had immediate effects on the collective imaginary, on the perception of reality as a social and identity-forging project determined by the emergence of the ideological discourse. The Romanian socialist cinematography from the time of Ceauşescu synthesized and systemized a coherent and explicit system of values wherein it integrated the message of literary and other artistic works, of variegated forms of cultural expression, so that Romanian cultural axiology could find new possibilities to stand out in strict dependence to the institutional and optional structures of mass culture. The cinema per se thus became a sort of pedagogy for universal use, rendering the past heroic, as it exacerbated the national ego via the instruments of entertainment. Highly permeated ideologically and quasi entirely subordinated to the Communist cultural policies, the cinema production, carried out because of the appeal to emotions and collective memory, thus became part of the official discourse and orientated its issues, especially after the 11th Congress of RCP, according with the political and ideological interests of the national Communist project. The analysis focuses on the Romanian historical films with subjects and episodes relevant for the ancient and mediaeval history, in relation with the efforts of identity reconstruction, coordinated during the Communist regime in relationship with the project of the socialist nation's building and, after 1989, in relationship with the attempt of reconsolidating, sometimes from a radical perspective, the nationalist mythologies. Socialist patriotism thus incorporated many stereotypes drawn out from the ante-bellum, as well as from the inter-bellum Romanian spirit: the lyric of self-identification expressed by the film soundtrack and by the majestic character of the heroic gestures, the heroic epic obvious in the popular ballad pattern of pre-modern nature, the activist pedagogy specific to all forms of identitarianism. Despite all this ideological infusion, the mythology of Romanian historical films during the Communist nationalist times remains one of a sadistic-masochistic nature, cultivating the fear towards the Other, fatalism, expectation and obedience, all chronic and historicized.

Inspiriran radom Erica Santnera (1996, 2011) o političkoj teologiji i kraljeva dva tijela, u ovom radu propitujem političku teologiju filma, tj. kako drugo tijelo kralja, tijelo njegove moći, migrira u novo tijelo, tijelo naroda, te sablasno, u raznim tragovima, prati filmski način proizvodnje koji je obilježio dvadeseto stoljeće. U radu dovodim u imaginarnu vezu dva lika (jedan stvarni, drugi fiktivni) koji na određeni način utjelovljuju to migriranje: (1) sudca Daniela Paula Schrebera (čiji je autobiografski zapis mentalne bolesti, od trenutka kada je objavljen 1903., okupirao pažnju ne samo psihijatara i psihoanalitičara nego i raznih teoretičara), i (2) doktora Caligarija, hipnotizera u filmu Kabinet doktora Caligarija (red. Robert Wiene, 1920.), jednog od najpoznatijih junaka njemačkog ekspresionističkog filma, kako bih analizirao kako njihovi slučajevi utjelovljuju »sublimno rojalističko meso« u nacionalnim fantazmagorijama dvadesetoga stoljeća (koje se sve više vraćaju i u naše vrijeme u doba rastućeg populizma i brojnih teorija zavjere). ; Inspired by the work of Eric Santner (1996, 2011) on political theology and the king's two bodies, in this paper, I question the political theology of film. I analyze how the carnal dimension of sovereignty (or king's second body, the body of his power), migrates into a new body, the body of the people, and in various traces appears in the filmic mode of production that marked the twentieth century. I analyse or instead bring into imaginary connection two characters (one real, the other fictional) who in a way embody this migration: (1) Judge Daniel Paul Schreber (whose autobiographical record of mental illness, from the moment it was published (in 1903), occupied the attention not only of psychiatrists and psychoanalysts but also of various theorists) and (2) Dr. Caligari, a hypnotist in the film The Office of Dr. Caligari (dir. Robert Wiene, 1920), one of the most famous characters of German expressionist film.

U radu se analizira koncepcija etnografskog filma iz rakursa dviju institucija s početka 20. stoljeća: Etnološkog seminara pri Filozofskom fakultetu zagrebačkog Sveučilišta i Škole narodnog zdravlja. Pritom se poseban naglasak u analizi stavlja na etnografičnost filmskih proizvoda dviju različitih institucija koje u svojim filmovima direktno i indirektno reprezentiraju kulturu sela. Raznolika filmska produkcija, nerijetko nekritički svedena pod zajednički nazivnik etnografskog filma, preispitat će se analizom filmskog sadržaja te problematiziranjem naknadnih preispisivanja njihova značenja i recepcije u onodobnom društveno-političkom kontekstu. ; This paper analyses the concept of ethnographic film from the position of two institutions from the beginning of the 20th century: Ethnological Seminar at the Faculty of Humanities and Social Sciences of the University of Zagreb and the School of Public Health. This analysis explains the importance of ethnographic qualities of films made by these two different institutions that (in)directly represent the culture of the village. Diverse film production, very often uncritically brought under the common denominator of ethnographic film, will be reassessed by analysing the content of the film and discussing additional rewritings of their meaning and reception in the social and political context of the time.

Članak razmatra dva filma Haruna Farockija – Ein Bild (1983.) i Nicht löschbares Feuer (1969.) – te ih dovodi u vezu s teorijskim postavkama Mirzoeffove kontrapovijesti vizualnosti i Rancièreovim argumentima koji se tiču emancipiranog gledatelja. Temeljna je teza da eksperimentalna, semantički nejasna ili nedovršena slika može u epistemološkom smislu biti od vrijednosti gledatelju za političko djelovanje. Rad predlaže nazivlje kapitalna slika i kapilarna slika u svrhe ocrtavanja sličnosti i razlika među različitim oblicima proizvodnje slike. Istraživanje se zaključuje uvidom u emancipacijsku snagu filmske slike u trenucima kada se može vidjeti struktura proizvodnje same slike na ekranu. Objelodanjeni rad koji je sadržan u slici postaje rad gledatelja u demistifikaciji homogenosti njezinih značenjskih kodova. ; This paper discusses two films by Harun Farocki – Ein Bild (1983) and Nicht löschbares Feuer (1969) – and relates them to the theoretical arguments of Mirzoeff's counterhistory of visuality and Rancière's emancipated spectator. The main thesis is that experimental, semantically unclear or incomplete image can be of purpose to the spectator in an epistemological sense. The paper suggests the use of notions capital image and capillary image for the purpose of understanding similarities and differences between historically divergent forms of image production. The research concludes by reiterating the possibility of spectatorial emancipation from the dominant image in strategies of showing the structure of production of the image on the screen. The work seen in the image becomes the work of the spectator in trying to demystify the homogeneity of its semantic codes.

Ovaj rad analizira načine na koje se predstavljanje žena promijenilo od partizanki kao revolucionarnih tema, do kućanica i potrošačica u kasnim 60tim godinama. Ova je promjena vezana uz društveno-političke promjene u jugoslavenskom kontekstu i uz napuštanje ideje ženske emancipacije koja je osmišljena i prihvaćena tijekom i nakon rata. Naime, partizanska borba za oslobađanje od nacističke okupacije te socijalistička revolucija dva su temeljna mita Socijalističke Jugoslavije. Žene su igrale aktivne uloge u toj borbi, kao borci ali i daleko od borbenih linija (logistička podrška, špijuniranje, liječenje i dr.). Također, jednakost između muškaraca i žena je bio važan segment službene ideologije države. Ovi su se narativi kasnije i zabilježili u kolektivnoj memoriji kroz književnost, film, glazbu i stripove. U našem radu istražujemo pet načina prikazivanja ženstvenosti u jugoslavenskom filmu: (1) partizanka, (2) žena u pozadini, (3) suradnica, (4) radnica i (5) domaćica, kako bi prikazali načine na koje predstavljanje žena između 1947. i kasnih 60tih korespondira službenoj politici emancipacije te na koji način ovi prikazi korespondiraju svakodnevici tog vremena. Nadalje, ovo predstavlja analizu filma sagledanog kao skup priča koje su jugoslavenski muškarci i žene sami iznosili o sebi. Ovakav pristup ima potencijal ukazati na antagonizme unutar društvenog konteksta u kojem su ovi filmovi nastajali, tako što naglašava nedostižne ideala slobode i emancipacije. Istovremeno, cilj ove analize nije samo otvoriti još jedan vid istraživanja prošlosti, već također ponovno razmotriti emacipacijski potencijal kojeg ovakvo istraživanja pruža danas. ; This paper will analyse ways in which representation of women changed from partisans as revolutionary subjects to housewives and consumers in the late 1960's. This transformation is linked with sociopolitical changes in the Yugoslav context and the abandonment of women's emancipation as it was framed and adopted initially during and after WWII. Namely, the partisan struggle for the liberation from Nazi occupation, as well as the socialist revolution were two foundational myths of Socialist Yugoslavia. Women played an active role in this struggle, both as fighters and through their work behind the lines (as logistical support, spying, nursing, etc.). Likewise, equality between men and women was an important part the country's official ideology. These narratives were later memorialized through literature, cinema, music as well as comic books. In our work, we will explore five tropes of femininity in Yugoslav cinema: (1) the role of the partisan, (2) woman in the background, (3) collaborator, (4) worker and (5) housewife, in order to map out ways in which the representation of women between 1947 and the late 1960's corresponds to official emancipatory politics of the time and how these tropes related with everyday life in this period. Finally, this will lead to an analysis of cinema as a collection of stories Yugoslav women and men told themselves (and others) about themselves.1 This approach has the potential to indicate the antagonisms within the social context in which these films were produced, by highlighting the unattained ideals of freedom and emancipation. Simultaneously, the goal of this analysis is not to merely open up another space for a more complex exploration of the past, but also to reconsider the emancipatory potential this exploration offers us today.

In this paper the author presents and interprets two versions of Coppola's classic Apocalypse Now. The film ending air-strike is the difference between the two versions, the air-strike which disappeared in the latter versions. The author focuses on the "missing" scene and argues that it is fundamental for the coherent interpretation of the movie. He uses Arendt's interpretation of Conrad's Heart of Darkness on which Coppola's film is based and tries to show how Coppola's film unknowingly expresses the concept of radical evil. Kurelic also argues that Kurtz represents an evildoer which is neither demonic nor thoughtless, exactly the type missing in Arendt's confrontation between radical evil and banal evil. The author wants to show how the film made in 1979, which was mainly understood as the film about the Viet Nam war, actually unintentionally represents an apocalyptic warning that the wars based on the clash of cultures and civilizations can produce the same outcome as Arendt's totalitarianism -- radical evil. Adapted from the source document.

Radom se želi razumjeti velika popularnost filma Joker redatelja Toda Filipsa iz 2019. godine. Film i figura Jokera interpretirana je u okviru filozofije, odnosno estetike i politike resantimana. Rad nudi zaključak da film i figura Jokera ponavljaju osjećaj nejednakosti, kao jedno rašireno osjećanje u svijetu, između njegove estetizacije i politizacije. ; Mit der Arbeit will man die große Popularität des Films Joker von Tod Filips aus dem Jahr 2019 verstehen. Der Film und die Figur Joker wird im Rahmen der Philosophie, bzw. Ästhetik und Politik des Ressentiments interpretiert. Die Arbeit bietet den Schluss, dass der Film und die Figur Jokers das Gefühl der Ungleichheit als ein in der Welt verbreitetes Gefühl zwischen seiner Ästhetisierung und Politisierung wiederholen.

Rad obuhvaća pregled redatelja i filmova Novoga Hollywooda te društveno-politički kontekst i mijene u američkome načinu života, koje su prethodile nastanku tzv. blockbustera, odnosno novožanrovskih filmova. U radu će biti riječ o svježem autorskom pristupu žanrovskomu filmu generacije školovanih redatelja koji će u svojim djelima uspješno revalorizirati žanr, a od kojih će nekolicina marketinškom stručnošću osigurati nastavke svojih filmova u (i danas vrlo popularnomu) obliku franšize. Kroz analizu opusa novoholivudskih redatelja mlađe, a dijelom i starije, generacije demonstrirat će se njihov odnos prema društvenim i političkim okolnostima, revitalizacija marginaliziranih žanrova kao i stilska obilježja filmova, poput intertekstualnosti, citatnosti, pastiša, hommagea (posvete) itd. ; The paper includes an overview of New Hollywood directors and their films, as well as the sociopolitical context and changes in the American way of life that preceded the arrival of the so-called blockbusters, i.e. new genre films. The paper will discuss a new approach to the genre film by a generation of educated directors who will successfully renew genre in their works and, in some cases, make sequels in the form of (even today very popular) franchise. The analysis of some works made by a younger and partly older generation will show their relation to social and political circumstances, revitalization of marginalized genres, as well as stylistic features such as: intertextuality, citations, pastiche, homage (dedication), etc.

This article discusses the case of Ion Grigorescu, and of his ambiguous relationship with the communist regime, which he registered through a form of "documentary realism". Through his "realgrams" Grigorescu documented real life experiences in an innovatory approach to the majority of Romanian artists of the time using photographs of his everyday environment, and being inspired by his social and political context. Grigorescu is thus an artist committed to the public space and assuming a critical stance without it being discursive, pedant or moralizing. The approach of this study is descriptive, based on the artists' artworks and self-descriptions, and seeking to situate Grigorescu's approach in the context of the communist regime and its transformation after 1990 into a democratic regime. The conclusions show that Grigorescu's artworks are anti-system, criticizing any establishment, no matter in which regime he finds himself. His contestation is specific to a committed artist that chooses to express his freedom of expression beyond his own studio.

U članku je analiziran sovjetski pogled na zbivanja u drugoj najvećoj jugoslavenskoj republici tijekom druge polovine 50-ih i prve polovine 60-ih godina. Uzeta je u obzir situacija u Jugoslaviji i međusobni odnosi Beograda i Moskve. Dosad su se povjesničari zanimali prije svega za političku dimenziju međusobnih odnosa i sovjetske ocjene političkoga stanja u Jugoslaviji. Iako su politika i ideologija bile u centru pozornosti sovjetskih diplomata, u članku nisu zanemarena ni kulturna zbivanja u Federativnoj Narodnoj Republici Jugoslaviji (od 1963. Socijalističkoj Federativnoj Republici Jugoslaviji) ni gospodarski položaj zemlje. Ove su dimenzije čvrsto povezivali s političkom sferom te podređivali sovjetskim interesima prema Jugoslaviji. Članak je utemeljen na izvornoj arhivskoj građi prikupljenoj u Moskvi u Ruskom državnom arhivu novije povijesti (Российский государственный архив новейшей истории), u fondu Odjela za veze s komunističkim i radničkim partijama socijalističkih zemalja, koji je odgovarao za odnose sa zemljama komunističkoga uređenja. U radu je korištena i relevantna stručna literatura. ; The Soviet view of Croatia, as well as the situation in Yugoslavia, resulted from Soviet interests, its efforts to draw Yugoslavia into its orbit of influence. Particular reluctance was evident on the realm of ideology and purported Western influence, the effectiveness of which was exaggerated in the Soviet documents. In the political dimension, the Kremlin was interested to which extent directives from the center were implemented at the republican level. The attitudes of local politicians toward the actions of the central authorities were also the matter of interest for Soviets. The fact that Croatia was the second richest republic and its aspiration for greater decision-making were regarded as negative phenomenon. Discussions about the competencies of the republics were depicted as closely tied to the national question, referring to the difficult experiences of the first half of the 20th century. In the economic and cultural sphere, there was particular interest in the possibilities of cooperation and building up one's own influence in the Croatian SR. Despite the negative perception of many phenomena in Yugoslav culture, where a critical stance toward the USSR was expressed in film, literature, and the press, Moscow believed that through the presence of Soviet culture - often such as music and theater - it would be possible to gradually gain approval of the public sphere. The Kremlin's propaganda, however, was not as effective in Yugoslavia-as it was throughout the world-as it was in the West. The Soviets paid more attention to events in the center of the country, although they did not ignore regional events either.