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A World without Narration (Political Investigation)

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New Argentine Film

Part of the book series: New Directions in Latino American Cultures ((NDLAC))

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Abstract

An odd, tacit division of labor seems to have arisen in film during the 1990s: with few exceptions, the political (in the classical sense of the word) was allocated to documentaries, and fiction films tended to avoid it. Very few movies (Garage Olimpo, Los rubios, Mala época) were concerned with mixing both worlds and with asking how fiction can represent political events.1 Despite their differences, documentaries and fiction films coincide in the fact that the incitement to political action is linked to the past. This has meant that the status of the political in the new Argentine cinema has provoked a certain perplexity. Horacio González affirms:

El bonaerense touches upon all of these themes and takes care to remain within the realm of petty crime organized in police stations, in a phase of pre-political initiation. Thus it easily fulfills what eventually has been celebrated in these films: the lack of judgment or, as it is said, “preaching to the audience [bajar la línea].”

Of course, this is a more profound problem that cannot be resolved by the voluntary resignation of indictment that underlies (should underlie) any artistic or political venture. But it is clear than a style that decides to put in voluntary suspense the immediate judgment of themes that contemporary debate charges with values decided “beforehand” (with respect to political violence, ostensibly), should reinstate with adequate artistic means the power that fiction always has: that of perceiving the values that make public space possible. Once the famous objection of “preaching to the audience” has been avoided, one has to show that art can, in itself, carry all the burden of its own truth. (González 2003, my emphasis)

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Notes

  1. In these cases there is a key difference from Alejandro Agresti’s Buenos Aires viceversa (1996), which films a protest by children of the disappeared during the last dictatorship and has the protagonist join the protest to find out about her past. As Ana Amado pointed out to me in conversation, it is from the inclusion of the protest in the narrative diegesis that the films analyzed here are distancing themselves.

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  2. In film, Olmedo was a “wasted talent.” He made several movies, but all of them (except perhaps Enrique Cahen Salaberry’s Mi novia él … [1975, “My Fiancée the … ”]) were mediocre, and his televisual talents (improvisation, rapid exits, changes in tone, games with the space of the set) were not apparent. According to Martín Johan (in a conversation we had), this “waste” is what makes Olmedo so attractive, because it stages one of the strongest ideas of our cultural imagination: the idea that Argentines would be much better, brilliant even, given other circumstances.

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  3. This invisibility is evident in the history of Argentine film, which has virtually ignored lesbians, except when they are linked to criminal activity, as in Emilio Vieyra’s Sucedió en el internado (1985, “It Happened in the Institution”) and Correccional de mujeres (1986, distributed in the United States as Women’s Reformatory)

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  4. and Aníbal de Salvo’s Atrapatadas (1984, released in the United States as Condemned to Hell), all of which take place in jails or other disciplinary institutions. (Barney Finn’s chapter, included in De la misteriosa Buenos Aires [1981, “Of the Mysterious Buenos Aires”], constitutes an exception.)

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  5. The most interesting precursor of this link between lesbianism and criminality comes in Daniel Tinayre’s Deshonra (1952, “Dishonor”). Among Argentine directors, Tinayre is one of the most inclined to show sexual conflicts. Despite the film’s Peronist propaganda and melodrama, prison life in Deshonra suggests sexual relationships between some of the inmates. Male homosexuality has had better luck, although it has often been represented satirically.

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  6. After efforts such as Enrique Dawi’s Adiós Roberto … (1985, “Goodbye, Roberto …”)

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  7. and Américo Ortiz de Zárate’s Otra historia de amor (1986, “Another Love Story”),

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  8. we have to wait until Verónica Chen’s Vagón fumador (2001, “Smokers Only”) and, in particular, Anahí Berneri’s Un año sin amor, based on the story of Pablo Pérez, to see intelligent and nonprejudicial representations.

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  9. A similar opposition can be found in Sebastián Schindel, Fernando Molnar, and Nicolás Battle’s Rerum Novarum (2001), which juxtaposes Villa Flandria films from the 1950s and 1960s with contemporary images of a textile factory in ruins. (The town was built around the Flandria textile factory, founded by the Belgian immigrant Julio Steverlinck, the model of a modern boss and progressive Catholic, who was inspired by the encyclical Rerum Novarum.) In the film we also see how the factory brought hospitals, schools, clubs, and a movie theater to the town. The story centers on a musical group (organized among the factory workers by Steverlinck in 1937) that continued to function after the factory’s closure in 1996. The biographical sketches are more personal and affectionate and leave the sociological and political aside. Of course, the opposition between film and video can be a consequence of the era, but in both Bellande’s film and Rerum Novarum the appearance of celluloid as materiality is underlined.

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  10. The evocation of the past is exclusively oral. At the barbeque that el Rulo throws with Adriana, his friends get together to look at photographs (never shown), sing Manal songs, and recall Séptimo Regimiento. This despite the fact that Trapero could have incorporated the hit song, which appears in Fernando Ayala’s El professor patagónico (1970, “The Patagonian Professor.”) El Rulo finally returns to Patagonia (to Comodoro Rivadavia), not as a musician but as a worker.

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  11. Politics no longer pursues the goal of changing the status of labor; rather it aims to conserve or recover it. This nostalgia for the monuments of labor (the admiration that large, empty factories inspire) is a theme not only of narrative documentaries such as Rerum Novarum but also of works of political activism, such as Carlos Mamud, Patricia Digilio, and Nora Gilges’ Laburantes (Crónicas del trabajo recuperado) (2003) (“Workers [Tales of Recovered Work]”), which speaks of the cooperatives that unemployed workers form in their places of work.

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  12. As cited in Sigfried Kracauer’s Orpheus in Paris (Offenbach and the Paris of His Time) (1938).

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  13. Almost all of the testimonies in Andrés Habegger’s (h) historias cotidianas (2001, “Stories of Daily Life”) make reference to the explanations given to children about the fate their parents. In Albertina Carri’s case, as she states in her movie, when she was told at the age of twelve what had happened, “she didn’t understand anything.”

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  14. Although they may appear to be mixing oil and water, these types of combinations have been very fruitful for directors of the new Argentine Cinema, who have tried to combine in their own way and in the audiovisual context of the 1990s what Serge Daney has called “film’s two legs”: avant-garde and mainstream film. With respect to Los guantes mágicos, for example, Martín Rejtman has spoken of a combination of Robert Bresson’s Balthazar (1966)

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  15. and John Carpenter’s Christine (1983) (Pauls 2004).

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  16. Film, however, has dedicated itself with great intensity to the study of the relationship between childhood and politics, from the famous cases of neorrealism (Vittorio de Sica’s The Bicycle Thief, Rossellini’s Alemania ano cero [“Germany Year Zero”] and The Greatest Love [1951]) to various postwar films, such as René Clément’s Forbidden Games (1952). At any rate, children are inside of politics as victims (or they testify to something that they cannot endure or understand, or they are used by those in power). In Latin American cinema, the list of films condemning the treatment of children is extensive.

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  17. Among the many books that focus on these subjects, Juan Gelman and Mara La Madrid’s Ni el flaco perdón de Dios (1997) is indispensable.

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  18. With respect exclusively to activist organizations, Cristina Zuker’s El tren de la Victoria: una saga familiar (2003, “Victory Train: A Family Saga”) contains chilling cases.

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  19. Several films of the 1990s deal with the relationship between childhood and dictatorship. Some were institutional documentaries of denunciation, such as David Blaustein’s Botín de guerra (2000, “Spoils of War”), on the work of the Abuelas de la Plaza de Mayo (Grandmothers of the Plaza de Mayo) to recover children born in captivity during the dictatorship. Others deal with the perceptions that a child could have of state terrorism after his or her family has been torn apart. Marcelo Piñeyro’s fictional film Kamchatka (2003) turns, like Los rubios, to the projection that a child makes onto his games (in this case, a game of military strategy) owing to situations that overwhelm him that he cannot explain.

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  20. On this characteristic, specific to the process of illness, see Susan Sontag’s Illness As Metaphor: and, AIDS and Its Metaphors (1990).

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© 2008 Gonzalo Aguilar

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Aguilar, G. (2008). A World without Narration (Political Investigation). In: New Argentine Film. New Directions in Latino American Cultures. Palgrave Macmillan, New York. https://doi.org/10.1057/9780230119420_4

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