Jean de Florette and Manon of the Spring: Eternal Springs

The majestic landscape of Provence takes center stage in Claude Berri’s two-film adaptation of an epic tale by Marcel Pagnol, a cinematic treasure that remains an abiding source of comfort for French viewers.

By Sue Harris

When Jean de Florette, the first part of Claude Berri’s magisterial two-film adaptation of Marcel Pagnol’s celebrated 1962 literary diptych, L’eau des collines, was released in theaters in August 1986—the second part, Manon of the Spring, would follow in November—it was the cinematic event of the year in France. The films ran during an exceptionally tough time for the French, who were on constant alert as they went about their daily lives because of a terrorist bombing campaign that had been targeting Paris and regional transportation networks since December 1985. One can only imagine what a relief it must have been to escape to a cinema for a few hours and be transported to 1920s rural France and a world imagined by one of the country’s most beloved and prolific chroniclers of Provençal life. Shot simultaneously on location in rural Provence over the last half of 1985, the two parts drew many millions of domestic spectators, capturing the top two box-office spots for 1986.

Jean de Florette and Manon of the Spring present Provence as a feast for the senses, a spectacular landscape of trees and mountains, dirt tracks and sun-bleached stone cottages. Our eyes, like those of Jean Cadoret, the first part’s protagonist, roam freely over the hills and valleys, soaring and sweeping, drinking in both the immensity of the land and its permanence. Tree branches intrude into our field of vision, framing the action and giving us a sense of being present with the characters in their secluded world, while natural sounds punctuate the tranquility of the countryside: cicadas and birds sing, bells peal from the village and from around the necks of grazing goats, water cascades from fountains, and mellifluous accents call out neighborly greetings. Both Jean and his daughter, Manon, play the harmonica—favoring a delicate leitmotif taken from Jean-Claude Petit’s Verdi-inspired orchestral score. The film music is alternately lyrical and soothing, plaintive and wistful, bestowing a sense of harmony with its simple orchestration, and Petit’s theme “La force du destin” (or “Jean de Florette”) gets at the heart of the pastoral sensibility of Berri’s films.

Jean is a city civil servant who inherits a remote bastide (farmhouse) from a relative. He moves his family to the countryside, full of optimism and plans for a modest life as a smallholder. Jean (Gérard Depardieu), whose head is full of science and statistics and modern farming methods, is indefatigable in his energy for his family’s adventure. His wife, Aimée (played by Élisabeth Depardieu, Gérard’s wife at the time), and their daughter, Manon (Ernestine Mazurowna), willingly assist in his endeavors no matter how arduous, plowing the land, tending the plants, fetching water in buckets from a distant well. Jean, who is hunchbacked, is watched constantly by Ugolin (Daniel Auteuil) and his uncle César “Le Papet” Soubeyran (Yves Montand), who covet the land for Ugolin’s flower business. César, the last of a long line of villagers, is a man obsessed with his family name and wealth, and he sees Jean as an interloper whose presence and projects thwart his own ambitions for his nephew. The two scheme, spying on Jean from behind trees and bushes; mocking him for his education, his attire, and his romantic ideals; and quickly turning the other villagers against the outsiders. By the time Jean and his family venture from their farm into the village itself, dressed in their best clothes and holding themselves with polite dignity, the hostility toward them is outright, and they are pelted with mud and chased out of town—the locals’ herd mentality and paranoid fear of strangers strike a very topical note for a twenty-first-century viewer.

Jean de Florette
Manon of the Spring
Manon of the Spring

Source: Jean de Florette and Manon of the Spring: Eternal Springs | Current | The Criterion Collection

French Hit ‘Souleymane’s Story’ headed to North American screens

Souleymane's Story
Souleymane’s Story

 

‘Souleymane’s Story,’ Boris Lojkine’s timely drama which won two prizes at Cannes and four Cesar Awards, has been acquired by Kino Lorber for the U.S.

“Souleymane’s Story,” Boris Lojkine’s timely drama which took two prizes at Cannes’ Un Certain Regard and four Cesar Awards earlier this year, has been acquired by Kino Lorber for U.S. and English-speaking Canada distribution rights.

Bolstered by the debut performance of first-time actor Abou Sangare, “Souleymane’s Story” is a ticking-clock drama charting the journey of a Guinean immigrant working as a bicycle deliveryman in Paris in the days leading up to his asylum interview. Kino Lorber pointed the film draws inspiration from Cristian Mungiu’s “4 Months, 3 Weeks and 2 Days” and socially minded films by the Dardenne brothers.

Since world premiering at Cannes where it won the Jury Prize at Un Certain Regard and best actor for Abou Sangare, “Souleymane’s Story” became a major arthouse hit in France, selling approximately 500,000 admissions in French cinemas. The film also turned out to be one of the highlights of France’s awards season. On top of the four Cesar Awards, the film also won a Lumiere Award (France’s equivalent to the Golden Globes), as well as two European Film Awards.

Source: Kino Lorber Buys French Hit ‘Souleymane’s Story’ for North America

Clique x Francis Cabrel 

À l’occasion de son grand retour, Francis Cabrel nous a accordé un entretien exclusif, aux côtés de Mouloud Achour.


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At the Existentialist Café: Freedom, Being and Apricot Cocktails

 

Reviewed by Roger Lewis | Saturday February 20 2016

One thing you can say about the British, we don’t have much patience with abstractions and causes. We are too practical. Virginia Woolf was a rarefied creature, God knows, but her last diary entry, before she walked into the River Ouse, was about what she and Leonard were going to have for tea — haddock and sausage meat.

Things are very different over on the Continent, where hard facts are shaken off for massive amounts of airy-fairyness — or what Sarah Bakewell, in her enjoyable and authoritative group biography of the existentialist movement — calls “a dangerous, irrationalist mysticism”. Eavesdrop on Simone de Beauvoir (1908-86) and Jean-Paul Sartre (1905-80), for example, in the cigarette smoke of a Montparnasse or Left Bank café, and should they have been talking about, say, coffee or cocktails, discussion might typically spiral away up into the clouds to be about the iniquities of international trade in beans or fruit, followed by a stream of elegant associations about colour and fragrance.

That’s to say, professional European philosophers like to go from the specific to the general, and then on to the arcane and the metaphysical. Sartre and de Beauvoir, for example, adored the student riots in Paris in 1968. The barricades “demanded nothing and everything”. What on earth is that supposed to mean? Another profound statement bandied about in this period was equally as vacuous, if such a thing is possible: “All consciousness is consciousness of something.” Perhaps you needed to be on drugs?

Bakewell came across these existentialists as a student in Essex. “They asked big questions about what it means to live an authentic, fully human life” — to which I would respond: what do you mean by big, what do you mean by a question, what do you mean by authentic, and what do you mean by full? Because to me, existentialism, “a philosophy of expectation, tiredness, apprehensiveness, excitement”, is incredibly adolescent and egotistical. In their Parisian cafés, Sartre and his colleagues thought it clever to pick quarrels, make difficulties, produce books that were “almost entirely unreadable”, and cleave to the notion that “for one who exists his existing is the supreme interest”.

Kierkegaard said that (does it lose something in translation? His name means “churchyard” by the way), and the existentialists also borrowed from “the anguished novelists of the 19th century” — by which I assume Bakewell specifically means the anguished, histrionic characters in 19th-century novels: Heathcliff, Raskolnikov, Alec D’Urberville.

Sounding off like mad, Sartre aped such figures and exuded an “air of intellectual energy and confidence”, says Bakewell, which made people overlook the fact he was a one-eyed midget who still lived with his doting mother. The “brilliance of his mind” got the girls into bed — and I do wonder if the point and purpose of being a French philosopher was a pretext for lots of sex. Bakewell almost implies as much: “Olga was married to Sartre’s former student Jacques-Laurent Bost, Sartre was sleeping with Bost’s sister Wanda, and de Beauvoir had retired to conduct a long, secret affair with Bost.” Bakewell describes Sartre as “a sex addict who didn’t even enjoy sex”.

People overlooked the fact that Sartre was a one-eyed midget living with his mother

When she got wind of this, needless to say, Iris Murdoch, who in 1953 wrote the first full-length book on Sartre, was on the cross-Channel ferry at the double, keen to experience “free love with bisexual abandon” with which to pad out her novels. Despite all the sexual abandon they were not a harmonious band: “Sartre fell out with Albert Camus, Camus fell out with Merleau-Ponty, Merleau-Ponty fell out with Sartre, and the Hungarian intellectual Arthur Koestler fell out with everyone and punched Camus in the street.”

There was also a sinister and political dimension to existentialism. Issues of “what it meant to be free” struck a chord after the Nazi occupation, when, as Bakewell says, “many had good reason to forget the recent past and its moral compromises and horrors”.

If people had been cowards and collaborators — so what? “You choose who you will be,” said the existentialists. A man has every right to “constantly invent his own path”. It is interesting how antisocial this stance is, and as a fine upstanding example of such a citizen, Sartre fell head-over-heels for Jean Genet, a thief, vagrant and male prostitute. “Freedom alone can account for a person in his totality,” wrote Sartre in his 700-page encomium, Saint Genet, which attempted to justify and ennoble criminality.

Sartre also thought that “to see things fully . . . to gain freedom” his philosophy should encompass drugs, though when he took mescaline he had nightmare visions of snakes, fish, toads, vultures and beetles. For months he thought he was being followed down the street by a lobster. Maybe it was only Murdoch in an orange coat?

If existentialism appealed to the craven, the philosophy of “new beginnings” also made sense to Nazi sympathisers, when they were reinventing Germany after the First World War. Martin Heidegger, author of the influential Being and Time (1927), who in April 1933, as the rector of Freiburg University, sacked colleagues whom the regime identified as Jews, said that people must combat “the disappearing powers of authentic humanity” and rise above “a narrow-minded attachment to possessions and familiar scenes” by devoting themselves instead to the overpowering destiny of the Fatherland.

Violence was simply going to be a way of “being decisive and resolute, in carrying through the demands history was making upon Germany”. Heidegger lived until 1976, unapologetic and claiming to have been misunderstood. However, as Bakewell says, what his work boiled down to was “a call to Nazi obedience”. Serves him right if he is remembered today chiefly as a rhyme in a Monty Python song about “Heidegger, Heidegger, was a boozy beggar . . .”

Sartre, in his turn, fell for communism, believing that it was a creed for “the alienated, downtrodden, thwarted and excluded”. Anything that was against bourgeois privilege, he was for — though Sartre was pretty bourgeois himself, his late father being an officer in the navy. Indeed, you feel with these characters that, for all their pontificating, what they are fighting against are their personal middle-class backgrounds, the decorum and respectability. De Beauvoir, for instance, in The Second Sex (1949), was full of complaints about “the limits of her existence”. Neither she nor Sartre believed in marriage, “with its strict gender roles, its hushed-up infidelities and its dedication to the accumulation of property and children”. I myself have been married for 34 years and little of this has yet come my way.

Existentialism didn’t catch on in England, except briefly in 1956 with the publication of Colin Wilson’s The Outsider about the alienated strangers in literature. As Bakewell says: “It helped that Wilson himself was a publicist’s dream. Not yet twenty-five years old, he looked gorgeous, with abundant hair falling over one brow, a firm jaw, pouting lips and a chunky existentialist turtleneck.”

We have regarded it as an undergraduate fad that is to be swiftly grown out of. If we see life as futile, we’ll have a good laugh about it. If we are told we are held down by constraints — well, tradition, manners, taste, decorum, old habits may well be bourgeois niceties but they do count for something and they help hold back the chaos. The existentialist (actually surrealist) notion that “anxiety is the dizziness of freedom”: keep that for your Left Bank pretentiousness, where the golden rule, as I see it, was that no one knew quite what they were talking about.

Source: At the Existentialist Café: Freedom, Being and Apricot Cocktails by Sarah Bakewell

Zoé Basha : A confident debut of a deft new voice in folk

Bookended with canonical traditional songs and sung in eerily bright a cappellas, Gamble is a confident, self-produced debut by an exciting new voice. This is Zoé Basha, a Dublin-based French-American singer and guitarist whose folk music swims deftly around country, jazz, French chanson and the blues.

Zoé Basha: Gamble

This is a nourishing, impressive 11-song set, with Basha’s voice swooping high and low like the Appalachian mountain music she loves. It begins boldly with Love Is Teasin’, first recorded by Appalachian singer Jean Ritchie and covered by Shirley Collins on her 1954 debut. Basha’s precise enunciation nails her protagonist’s wearisome experience of love, but a friskiness also lurks at the ends of her phrases, her highest notes tremulous with heat. She also masters playfulness on Sweet Papa Hurry Home (a cover of Jack Neville and Jimmie Rodgers’s 1932 country song, Sweet Mama Hurry Home, which shows how naturally the genre’s roots mixed with jazz), sweet suggestiveness on Come Find Me Lonesome, an original tailor-made for a blues club: “Cold is creeping up my spine in the night-time.”

 

She’s also a nifty collaborator. In her version of the ballad Three Little Babes (with nyckelharpa player Aina Tulier and singer Anna Mieke, with whom she sings in three-part-harmony group Rufous Nightjar), the tale of death and dreams bristles with hunger of horror. But she also writes great originals full of texture and feeling. The best are Dublin Street Corners, a great patchwork of failed dreams in a booze-soaked city (“I’m the one you lie next to in bed / When you’re too tired to try, or so’s you said”) and the chanson-flavoured Traveling Shoes, full of the nonchalant ruminating of a fly-by-night lover. “I can’t leave my heart trailing behind just to greet you in the morning,” Basha sings, as you try to hold tight to these fabulous songs

Source: Zoé Basha: Gamble review – confident debut of a deft new voice in folk | Folk music | The Guardian