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This might be the most ambitious Three Kingdoms film ever made. Light Chaser, China's top animation studio, is dropping its first heroic Three Kingdoms film, Battle of Luoyang, on July 10. Two years ago, I had the chance to be involved-accompanying the creative team on a research trip across...

24,554 просмотров • 4 месяцев назад •via X (Twitter)

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Andrei Tarkovsky on Ingmar Bergman's Shame (1968): "Let us look at Bergman's Shame. The film doesn't contain a single 'actor's piece' for the performer to 'give away' the director's purpose, to play the conception of the persona, his attitude to it, to assess it in relation to the overall idea; and the latter is entirely hidden within the dynamic of the characters' lives, at one with it. The people in the film are crushed by circumstances; they act only in accordance with their situation, to which they themselves are subordinate; they make no attempt to proffer us any idea, any perspective on what is happening, or to draw any conclusion. All of that is left to the film as a whole, to the director's vision. And how superbly it is accomplished! You cannot say in simple terms who amongst them is good or bad. I could never say that von Sydow is a bad man. They are all partly good and partly bad, each in his own way. No judgements are passed, because there is no hint of tendentiousness in any of the actors, and the circumstances of the film are used by the director to explore the human possibilities which they test, and not for a moment in order to illustrate a thesis. Max von Sydow's character is developed with masterly power. He is a very good man; a musician; kind and sensitive. It turns out that he is a coward. But by no means every bold man is a good human being, and cowards are not always scoundrels. Of course, he is weak and irresolute. His wife is far stronger than he, so much so that she can overcome her fear. The hero lacks that strength. He is tormented by his own weakness, vulnerability, lack of resilience; he tries to hide, to cower in a corner, not to see and not to hear; and he does this like a child, naively and with complete sincerity. But when circumstances nevertheless force him to defend himself, he instantly turns into a scoundrel. He loses all that was best in him; but the drama and absurdity of his situation is that as he is now he becomes necessary to his wife, who, in her turn, looks to him for protection and succour instead of despising him as she always had. When he beats her about the face and says 'Get out!' she goes crawling after him. There is something here of the age-old idea of passive good and active evil; but its expression is immensely complex. At the beginning of the film the hero cannot even kill a chicken, but as soon as he has found a way of defending himself he becomes a cruel cynic. He has something of Hamlet: my view is that the Prince of Denmark perishes not as a result of the duel, when he dies physically, but immediately after the 'rat' scene, when he understands how irreversible are those laws of life which have forced him, a man of humanity and intellect, to act like the inferior people who inhabit Elsinore. Von Sydow is now a sinister character, afraid of nothing: he kills; will not raise a finger to save his fellows; pursues only his own interests. The point is that you have to be a person of great integrity to feel fear in the face of the foul necessity to kill and humiliate. And by shedding that fear and apparently acquiring courage, a person in fact loses his spiritual strength and intellectual honesty and parts from his innocence. War is the obvious catalyst for the cruel, anti-human elements in people. Bergman uses the war in this film exactly as he uses the heroine's illness in Through a Glass Darkly: to explore his view of man." — "Sculpting in Time" by Andrei Tarkovsky (translated by Kitty Hunter-Blair, 1987)

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On this day, 60 years ago, Kihachi Okamoto's "The Sword of Doom" (1966) was released in Japan. Tatsuya Nakadai on the story of "Sword of Doom" (1966) & how he felt after filming the climax: "Interviewer: The climax of “Sword of Doom” is so chilling and it’s all carried by your energy and stamina. This was a hard film for you to shoot. Can you recall what shooting this climactic final scene was like? 'Sword of Doom' was shot in 1966, when I was 33 years old. It was directed by the great Kihachi Okamoto. He and I made several films together. He’s known for making comedies with a light touch … happy films. But 'Sword of Doom' is, of course, a tragedy. The film was based on a very famous novel in Japan. It was adapted to film three times; ours was the last adaptation. It was written by an author named Kaizan Nakazato. He was actually a newspaper reporter for Hochi Shimbun. His story, 'Sword of Doom,' was serialized over the course of three years. In the film, [my character] Ryunosuke commits a murder without a reason. But in Japan, there’s the concept of reincarnation in Buddhism. So if you commit a sin, it will be passed on to the next generation. So Ryunosuke is this man who uses this crazed, almost cursed sword. But when it comes down to it, the film is very much a “chanbara,” or samurai-swordplay film. As you said, in the last scene, I slashed down about 70 people in a period of three days. So I myself had lost my mind as well. That’s how I felt." ("A Living Legend: Tatsuya Nakadai on “Sword of Doom”", Simon Abrams, Rogerebert(dot)com, 2016)

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Hou Hsiao-Hsien on the autobiographical nature of "A Time to Live and a Time to Die" (1985): "In 'A Time to Live and a Time to Die' (1985), I wanted to get back to a one-to-one relationship between filmmaker and subject, much as I had in 'The Sandwich Man' (1983). 60-70% of the film is drawn directly from my own memories, the rest from conversations with other members of my family and from research. Of course, the narrative isn’t structured in terms of chronological autobiography. The strongest structuring elements are the three deaths; beyond those, it’s structured in terms of memories and impressions. Both the family in the film and my own memories are essentially vehicles for the discussion with people of my generation of some things that should be discussed: the political and social predicament of those people in Taiwan who originally came from the Mainland. It’s something that simply hasn’t been talked about, least of all in films. After I had shot the film, but before I edited it, three images came together in my mind that helped me to rationalise what I was doing. First, a guy from Hong Kong told me how he used to make annual trips with his family to visit his old grandfather in Guangdong province. One year the grandfather took them all out to a mountain overlooking the sea. He clutched a compass in his hand and said: ‘This is where I want to be buried’. I somehow made a mental connection between this faintly absurd scene and the man who carries a magnet everywhere to prospect for precious metal in 'One Hundred Years of Solitude', which I was reading at the time. And then I made the association of both images with my grandma and her road back to the Mainland. It struck me that all three images combined something fundamentally real with something surreal or absurd. I’d never thought of things in terms of the coexistence of the real and the surreal before. For me, this was a kind of conceptual breakthrough. I suppose that many people in Taiwan must have thought that bringing up the question of our isolation from the Mainland was a touchy thing to do. It obviously is a delicate issue. But the very existence of the film proves that it needn’t be touchy, which strikes me as useful. I guess the authorities let me do it because my other films have shown that I try to be sincere and that I don’t have ulterior political motives." (Hou Hsiao-Hsien's interview with Tony Rayns, Film Buletin, 1988) P.S: On this day, 41 years ago, "A Time to Live and a Time to Die" (1985) was released in Taiwan.

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