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  </channel><item rdf:about="https://cosmosmalick.net/2026/06/15/autocinema.html">
    <title>Autocinema | Cosmos Malick</title>
    <dc:date>2026-06-17T10:29:10+00:00</dc:date>
    <link>https://cosmosmalick.net/2026/06/15/autocinema.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The working method I described in my previous post is relevant to another question commonly asked about some of Malick’s films: To what extent are they autobiographical?

There’s no question that there are close correspondences between The Tree of Life and Malick’s childhood in Waco, between To the Wonder and his experience in marriage, between Knight of Cups and his time spent as a screenwriter and script doctor in Hollywood. But even if those films began with straightforwardly autobiographical scripts — which I doubt — they would have undergone massive change on set, as Malick discovered what resonated and what did not resonate, what particular actors brought to their scenes, etc. Christian Bale once commented that Malick’s mantra on set was “Let’s start before we’re ready,” because in that way the cast and crew and director might find something powerful that they weren’t planning and weren’t expecting.

Teresa Palmer, who in Knight of Cups plays a stripper named Karen, was originally asked to be on set for a single day. But, as she later reported, things changed:

<blockquote>Every night I kept getting another phone call thinking it was my last day on set and just being happy with that one day, and then getting a phone call that one night saying Terry wants you to come back in tomorrow. You okay with that? I was like, yes! Yes I’m okay, that is so exciting. And then the next night, the same thing, the same thing, and I think I ended up shooting about eleven days and they took me to Vegas. I remember Christian [Bale] laughing, he was like, you’ll probably end up being the main character in this movie.</blockquote>

And that’s just one example of how completely the filming can diverge from the script. Imagine then, the transformations that can take place in the process of editing. The Criterion edition of The New World contains an interview with the films’s editors, and they talk extensively about how Malick encouraged them to experiment, to get beyond their usual practices. One of them said that his typical experience in editing was to be constrained by the director, but when working with Malick he often wanted to say, Whoa, Terry, let’s pull it back a little.

With such an improvisatory, open-ended approach, even the most strictly autobiographical script might turn into something very different by the time the story is filmed and edited. It’s safe, I think, to say that the three films I have mentioned have deep roots in Malick’s own experience, but it would be unwise to see any of those films as documenting his life. "]]></description>
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    <title>Can the Unseen Speak? Maria Putri and Ali Napier on plantation ecologies and colonial afterlives – KoozArch</title>
    <dc:date>2026-06-12T21:54:19+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What traces do colonial infrastructures leave behind? In this conversation, architectural researcher and filmmaker Maria Putri joins architect, writer and editor Ali Napier to discuss Can the Unseen Speak? — a film that follows the intertwined histories of plantation economies, environmental violence and land conflict in Sumatra, while exploring how architecture, performance and storytelling might render visible their enduring aftermaths."]]></description>
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    <title>Time and Water - Official Trailer - YouTube</title>
    <dc:date>2026-06-04T08:07:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=k301CVQ5gbo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Facing the death of his country’s glaciers and the loss of his beloved grandparents, Icelandic writer Andri Snær Magnason turns his archives into a time capsule to hold what is slipping away — family, memory, time and water.  

Using his own collected archives, his grandparents’ photographs, and films, as well as traditional songs and folktales, Andri interlaces his family’s story with that of the land around him. From Academy Award®-nominated director Sara Dosa, Time and Water is a universal reflection on the power of home and what it means to be alive amid profound epochal change.    

Our Website: http://www.madmanfilms.com.au "

[via:
https://48hills.org/2026/06/icelands-glaciers-melt-away-like-memory-in-time-and-water/ ]]]></description>
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    <title>Detroit Music, Creativity, Capital, &amp; the Working Class with Hanif Abdurraqib - YouTube</title>
    <dc:date>2026-06-03T20:27:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Vinqz2Fs0zA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hanif Abdurraqib returns to the show to talk about his new project, the video podcast 'Living For The City' with season one focused on Detroit. We'll talk about some of the dynamics Hanif examines in the new series, including how the working class has found time to make such globally influential music, how gentrification impacts artists and musicians, and more.

Living For the City:  https://www.youtube.com/channel/UCsjRzm4m1SLECMzBb96XQLA

As the podcast's description notes, "Before Detroit gave the world Motown, techno, and hip-hop, it gave the world something harder to name: a feeling that music made in basements and backrooms and borrowed spaces could become the soundtrack to an entire generation." 

"The full arc of how one city became the unlikely origin point for some of the most influential music ever made, told by the people who were actually there."

Hanif Abdurraqib is a poet, essayist, and cultural critic from Columbus, Ohio. His bestselling and award-winning books include Go Ahead in the Rain: Notes to A Tribe Called Quest, They Can’t Kill Us Until They Kill Us, A Little Devil in America: In Praise of Black Performance, and There’s Always This Year: On Basketball and Ascension, and poetry collections A Fortune for your Disaster and The Crown Ain’t Worth Much."]]></description>
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<item rdf:about="https://www.noemamag.com/the-archive-of-a-vanishing-world/">
    <title>Albert Kahn’s Archive Of The Planet</title>
    <dc:date>2026-05-26T06:47:51+00:00</dc:date>
    <link>https://www.noemamag.com/the-archive-of-a-vanishing-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Albert Kahn sought to preserve a world he perceived to be disappearing. A century later, his “Archives de la Planète” connects disparate lands, dying ecosystems and cultures, and a world being utterly transformed by modernity."]]></description>
<dc:subject>albertkahn 2022 gracelinden climatechange climatecrisis climate globalwarming photography documentation modernity disappearance landscape nature environment ecosystems culture via:javierarbona johnakomfrah amybalkin collections collecting documentary googlemaps camillehenrot smithsonian sarahsze time memory jacquesderrida vanishing pacificislands pasifika centralamerica science imperialism cosmopolitanism humanity films filmmaking ecology diaspora temporality race history nonlinear bedouin everyday cuba neworleans nola paulaamad panamá perú nepal capeverde sinking melting images imagery augusteléon julesgervais-courtellemont middleast france daguerreotypes louislumière augustlumière lumièrebrothers hgwells mariecurie middleeast mediterranean europe henribergson southafrica venezuela japan egypt russia vietnam paris germany diversity</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=StrpSp8anQM">
    <title>Vicky Osterweil on Disney, Intellectual Property and Storytelling - YouTube</title>
    <dc:date>2026-05-03T19:43:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=StrpSp8anQM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, we’re featuring a recent, live interview that I did at Firestorm books with Vicky Osterweil, anarchist writer and worker, author of In Defense of Looting and more recently The Extended Universe: How Disney Killed The Movies and Took Over the World (Haymarket, 2026). Vicky is a member of the Collective of Anarchist Writers (CAW), and you can also find her on Bluesky and what she's thinking about what she's watching at Letterboxd.

During the chat Vicky talks about intellectual property and how it overlaps between entertainment and other elements like technology and medicine, the shaping and limiting effects IP has on popular culture and imagination, the film industry and more."

[See also:

"In Defense of Looting with Vicky Osterweil" (2021)
https://www.youtube.com/watch?v=qWxjrTRDbio

"In Defense of Looting with Vicky Osterweil This week we are getting the chance to air a conversation that I had with writer, anarchist, and agitator Vicky Osterweil about her recently published book  In Defense of Looting, a Riotous History of Uncivil Action published  (Bold Type Press, August 2020). We get to talk about a lot of different topics in this interview, how the book emerged from a zine written in the middle of the Ferguson Uprising of the summer of 2014, its reception by the far right and by comrades, her process in deciding what to include in this book, the etymology of the word “loot” and ensuing implications thereof, why you should totally transition if that’s the right thing for you to do, and many more topics!"

and 

"The Interregnum: Roundtable with Vicky Osterweil" (2022)
https://www.youtube.com/watch?v=a3MRLe0Gcno

"This week we are pleased to present something a little bit new for TFS listeners. This is a kind of informal round table discussion that co host Scott and I had alongside Vicky Osterweil, who has been on the show before to speak on her book In Defense of Looting; A Riotous History of Uncivil Action. We all sat down to talk about a short and thought provoking article which was published in January of 2022 called “The Interregnum: The George Floyd Uprising, the coronavirus pandemic, and the emerging social revolution” which was published on the Haters Cafe and we will link to it in the show notes for anyone interested in reading it.

An interregnum is defined as being a period of discontinuity in a government, organization, or social order, and it typically points to time frames at which there isn’t a clear monarch or reigning body in a given place. This article points to the many ways the George Floyd uprising, the covid 19 pandemic, the rise of anti-work, and what the article calls the Great Refusal (a pivot from the ‘Great Resignation’ nomenclature of some mass media) have all created the conditions for a possible broadscale social revolution. Also stay tuned to the end of this episode where we chat briefly about what books we’re reading right now. We hope you enjoy this chat!

((note to listeners, I’m now using the name I use in real life for this radio project, which is Amar. It’s become more and more important to me to be as fully acknowledging of my culture and ethnicity as possible, and this is one way I’m choosing to do that))"]]]></description>
<dc:subject>vickyosterweil ip intellectualproperty culture film disney 2026 entertainment technology medicine popularculture imagination howwewrite writing howweread reading anarchism storytelling looting law legal policestate police policing filmmaking characters marvel monopolies music books covid-19 coronavirus pandemic vaccines pharmaceuticals consolidation markets capitalism innovation constitution us pirating literature copyright productivity creativity suppression francises nintendo matel videogames sequels hegemony ideology nuclearfamily individualism politics propaganda china homogenization finance financialization franchises merchandising ows occupywallstreet fandom freddiegray 2000s 2018 2012 thailand 2014 censorship hungergames guyfawkes resistance revolution davidgraeber stuarthall art artworld commodification gamegate starwars fans fanculture johnboyega daisyridley labor work workers power control socialfabric fanfiction communities community mutualaid 2020 philadelphia losangeles waltdisney mccarthyism son</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:5393b930b1ac/</dc:identifier>
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<item rdf:about="https://cosmosmalick.net/2026/04/09/unqualified.html">
    <title>Unqualified | Cosmos Malick</title>
    <dc:date>2026-04-16T05:24:20+00:00</dc:date>
    <link>https://cosmosmalick.net/2026/04/09/unqualified.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I noted in an introduction to this site, I’m not a film studies professor. I have no formal academic training in the history or technique of film, unless a single, memorable undergraduate class counts — and it doesn’t. But that was the class that turned me into a cinephile, that enabled me to see the richness and depth of cinematic tradition, and also to see its possibilities as an art form. Above all, I’ve continued to watch films — many, many films, the best of them repeatedly. And I have read extensively about cinematic art and technique — and about the economics of the business (which interests me strangely). 

I have only written about film occasionally, and have only taught films occasionally. But I do write a lot, and I also teach a lot, and so over the years it has added up. My experience as both a writer about and a teacher of cinema is, by this point, not inconsiderable.

But it really wasn’t until Josh Jeter, Malick’s chief of staff, invited me to watch a cut of the work then in progress, later to be called A Hidden Life — an experience that I’ve written about here — that film started moving closer to the center of my interests. Aside from Malick, my focus is especially on films made in the period that is my scholarly home, which is essentially the middle third of the 20th century; so, you might say, from Chaplin’s Modern Times to Kubrick’s 2001. That covers a lot of ground, of course. But I do know that territory very well.

And I want to note here that mid-century films were fundamentally formative for Malick, something which he talked about often in the days when he was still giving interviews. 

Two major traditions are essential for understanding the filmmaker he became. One is the Italian neorealist cinema. Malick adores the early Fellini, especially The White Sheik (1952) and I Vitelloni (1953). He adores Rossellini, especially Voyage to Italy (1954). But then he also loves Elia Kazan and William Wyler and the massive widescreen blockbusters they made in the early years of Cinerama and CinemaScope. (Foster Hirsch’s Hollywood and the Movies of the Fifties is great on the development of these technologies.)

And I believe — I don’t know that Malick has ever said this, but I am convinced — that there’s a good bit of John Sturges in Malick’s directorial DNA. P.T. Anderson has said — it’s a claim that has become notorious among cinephiles — that you could learn more from listening to John Sturges’s commentary on his 1955 film Bad Day at Black Rock than you could learn in twenty years of film school. And that commentary — here and here — is actually very interesting and wide-ranging. Bad Day at Black Rock is one of the very first CinemaScope films, and Sturges is the director who first figured out how you could make that wide aspect ratio work for you as a serious storyteller. It required thinking in new ways about composition, and (Sturges thought) about the freedom of the viewer to direct his or her attention. 

Sturges11 blackrock.

But I digress … a little. We’ll return to some of this material in future posts. 

In any case, those are the two major strands of influence on Malick: Italian neorealist cinema in black & white, with its emotionally intense explorations of (especially) family life; and the intensely colorful widescreen Hollywood films of the 1950s, especially by Kazan and Sturges. And I think if you put together sweeping dramatic landscapes and emotionally intense depictions of family life, well, then you kind of have Days of Heaven, The Tree of Life, and A Hidden Life, don’t you?

And Malick brings these influences together in his own inimitable way. Many years ago, when I was living in Chicagoland, I subscribed to Chicago magazine, my favorite part of which was the restaurant reviews. Each issue featured capsule reviews of dozens and dozens of restaurants, each of which had a tag to suggest the type of restaurant it was: Mexican or Italian or Thai or whatever. And then when you got to Charlie Trotter’s, the tag was: Trotter’s cuisine. What Trotter was doing was so distinctive, so unlike what anyone else was doing, that that was the only thing you could call it. And exactly the same is true of the movies Terrence Malick makes: it’s Malick’s cinema, indescribable by any conventional terms, within any conventional categories. You just have to get to know it.

And I have gotten to know it very well. Most of that is a result of my simply watching the movies over and over again with a notebook in my lap, pausing occasionally to respond (with timestamps). I’ve been willing to do that over and over.

However, it’s also true that when I got to see the cuts of A Hidden Life, I was introduced to The Process. I saw four versions of it, and while I am forbidden (by an NDA) to discuss the details of my experience, I can say this much: observing how the story developed, seeing and hearing (Malick’s films are as much aural as visual) the effects of editing, seeing and hearing the ways in which even seemingly small alterations can have massive reverberations, and then talking about everything with Malick and his editors — all that was extraordinarily illuminating. And I feel that that experience gave me a kind of right-brain, that is to say, genuine but not wholly expressible, insight into the gestalt of Malick’s cinema.

It’s also true that Terry Malick and I have become friends in the years since then; I see him fairly regularly. But when we talk, we say very little about his movies, past or present. There are two reasons for that. One is that I figure he could use a mental break from his work. The other is that Terry is never Terry’s preferred topic of conversation. Like many artists, he doesn’t want to get overly analytical about what he does, because that doesn’t help. But also, he’s just not focused on himself. He’s more interested in the world, in other people. The last time I got together with him, the main thing he wanted to talk about was my recent biography of Paradise Lost, which he had just read and loved. (Maybe I shouldn’t say that, but I am frail. That one of the greatest living artists enjoys my writing makes my head swim a little. Sue me.) We talk about books, about the Monterey oaks we’ve planted in our respective yards, about unusual birds we have recently seen, about new cameras and new lenses that he’s been fooling around with. (As someone who knows him well has said to me: “Terry’s a gearhead.”) On occasion we sing together verses of hymns.

I can’t claim that getting to know Terry has led to the revelation of secrets about his filmmaking that I can then put into my own words and post here on the site. It’s not like that. I do think that getting to know him has given me a feel for the work, but I’m not certain about that. And he has never, at any point, said anything remotely like “What I was trying to do in this scene was X.” And so, while getting to know him makes a difference to how I see his movies and how I’m going to be writing about them, it doesn’t do so in a way that I can specify. And now that I’m done with this blog post, I’m not going to say anything about it again."]]></description>
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<item rdf:about="https://cosmosmalick.net/2026/04/14/patience-and-attention.html">
    <title>Patience and Attention | Cosmos Malick</title>
    <dc:date>2026-04-16T05:19:31+00:00</dc:date>
    <link>https://cosmosmalick.net/2026/04/14/patience-and-attention.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yes, I needed patience to watch that first cut of A Hidden Life, because it was well over four hours long. In its theatrical release it was just under three hours, but that makes it the longest of Malick’s movies — so far. Let’s do a quick run-through of his films, with their dates and running length:

• Badlands (1973): 93
• Days of Heaven (1978): 94
• The Thin Red Line (1997): 170
• The New World (2005): 136
• The Tree of Life (2011): 139
• To the Wonder (2012): 112
• Knight of Cups (2016): 118
• Song to Song (2017): 129
• A Hidden Life (2019): 174

Clearly, Malick’s movies have gotten longer since those first — but not in a way that makes them unusual. For instance, almost all of the Marvel Cinematic Universe movies are over two hours, with Avengers: Endgame leading the way at 181 minutes. The two longest Malick movies are set in World War II, which Hollywood has a long history of treating expansively: The Best Years of Our Lives (1946), William Wyler’s epic about returning American servicemen, is precisely the same length as The Thin Red Line; Patton (1972) is two minutes longer; The Longest Day (1962) six minutes longer still.

Why am I pursuing this theme? Because Malick has a reputation for making long movies, a reputation which, it turns out, is unwarranted. But still: Might his movies require more patience than is normal? A movie may not be long but it can certainly feel long, especially if nothing seems to be happening.

Here’s what I would say: In many of his films, Malick asks us to do a couple of things that we easily and readily do in certain other circumstances.

Consider, for instance, what it’s like to visit a city you’ve never visited before, especially if it’s in a foreign country. One of the things you probably want to do, as early as possible in your visit, is to find a place to sit. Perhaps a plaza outside a museum; or a café with outdoor tables; or, if the weather is inclement, a restaurant or a coffeeshop with a table near a big window. You want to take some time to absorb the scene. You want to look and listen, to acclimate yourself to this new environment into which you have been thrown. If someone were to ask you, “What, are you just going to sit there? Aren’t you going to do anything?” you could very reasonably answer that you are doing something. You are adapting your sensibilities to the environment. It’s a necessary initial adjustment if you want to get the most out of experiences that to observers look more like “doing.”

Here’s the second thing. Imagine yourself as a counselor — either a professional or an amateur, maybe a friend helping out a friend. In any case you are someone to whom someone else has come for counsel and advice. And the first thing that you’ll need to do – you know this, you don’t have to be told – is to listen. You have to listen to that person’s voice. You have to give them time to open themselves to you, and as they do, you will need to listen, not only to what they say, but to how they say it. You’ll need to attend to their tone of voice, to notice when that voice cracks a bit, or when it rises in pitch out of anger or pain. This is something that most of us know how to do — though few of us are as good at it as we should be — but it’s not something that we usually do at the movies.

Terrence Malick in his films asks us commonly asks us to do both of these things. First, to attend to our new environment, to allow ourselves the time necessary to adapt to this cinematic world into which we have been thrown, and often to do so because it is in an environment into which the characters on the screen have been thrown. They are often just as confused as we are. And then, second, we have to listen to them. We have to take the time to let their voices enter our minds and hearts, because only in that way can we understand how they are really responding to their world. We have to hear their voices because the things that people do, the actions they openly perform, never tell us the whole story about them.

Does this mean that in watching a Malick movie we must arm ourselves with patience? In a way, yes – but maybe only until we get used to having these distinctive demands placed on our attention. Because, after all, as I have said, we are used to doing these things, we are used to acclimating ourselves to new environments and to listening to human voices; we’re just not used to doing it at the movies, at least not in the way that Malick asks us to. If you insist that patience is required, I won’t argue; but I think what we are asked to do is better described as an adjustment of our attention. We need to attend to things that, in other movies, we might simply take for granted as part of the background. And if we do that, well, then a thousand flowers can bloom."]]></description>
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    <title>The MAGA Theory of Art</title>
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<item rdf:about="https://cosmosmalick.net/2026/04/02/learning-on-the-job.html">
    <title>Learning on the Job | Cosmos Malick</title>
    <dc:date>2026-04-05T07:41:52+00:00</dc:date>
    <link>https://cosmosmalick.net/2026/04/02/learning-on-the-job.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Malick learned filmmaking by trial-and-error, one mistake at a time. He wrote and rewrote. Often after a day of shooting on The Thin Red Line (1998) he would return to his cabin or trailer to write new dialogue that he would give to the actors the next morning. He learned fast; he iterated, again and again. He still does.

He experiments constantly with narrative strategies, with lighting, with composition, with the rhythms of editing. His style of filmmaking has become increasingly sophisticated, but it is, fundamentally, handmade: he became a tactical bricoleur. He improvises, he tries the untried. He always surprises us, and probably surprises himself.

It’s difficult for someone who graduated from Harvard to be an outsider artist, but in many ways Malick is. His connections to the big Hollywood studios have always been tentative and distant; he approaches them when necessary but whenever possible goes his own way. He is one of the great American originals."]]></description>
<dc:subject>terrencemalick alanjacobs film filmmaking autodidactism autodidacts howwelearn education 2026 paulschrader davidlynch americanfilminstituteconservatory</dc:subject>
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<item rdf:about="https://cosmosmalick.net/">
    <title>Cosmos Malick</title>
    <dc:date>2026-04-05T07:40:30+00:00</dc:date>
    <link>https://cosmosmalick.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The late great cultural critic and novelist Albert Murray used to speak of the intellectual world he had created — through decades of reading and listening and viewing and talking and arguing — as Cosmos Murray. Murray was one of the great American originals, a well-educated man but also one who made his own way in the world, never content merely to redeploy what he had learned from others but rather always seeking a new synthesis of his own.

Much the same can be said of Terrence Malick, who, though he was educated as a philosopher and worked for a while as a journalist, ended up as a filmmaker — largely self-taught and always self-driven. He is one of the greatest artists that this country has yet produced, and this site will explore his achievement — an achievement which is itself a Cosmos.

So stay tuned. 

N.B.: Terrence Malick himself is not associated with this site in any way."

[bibliography:
https://cosmosmalick.net/a-malick-bibliography/ ]]]></description>
<dc:subject>terrencemalick alanjacobs film filmmaking autodidactism autodidacts</dc:subject>
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    <title>ANAMORPHIC Lens &amp; Street Photography... Worth It? - YouTube</title>
    <dc:date>2026-03-29T20:48:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=0WSPnv0wMko</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>developingtank photography cinema cinematic film filmmaking 2026 cyberpunk bangkok</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=XDsUzPHJ7cE">
    <title>IGNORED Wong Kar-Wai Cinematographer Changed Everything About His Films // Christopher Doyle - YouTube</title>
    <dc:date>2026-03-23T04:06:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=XDsUzPHJ7cE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most video essays on Wong Kar-wai focus on the director, but overlook the cinematographer who shaped the visual language of his most iconic films. Christopher Doyle was not just behind the camera on Days of Being Wild, Chungking Express, Fallen Angels, and In the Mood for Love; he helped define the emotional and spatial identity that audiences associate with Wong Kar-wai’s work. This video breaks down how Doyle’s unconventional life, improvisational filmmaking process, and instinct-driven approach to cinematography shaped some of the most visually distinct films ever made. It also explores his photography and collage work, revealing how his ideas about perception, movement, and collaboration extend beyond cinema. From Hong Kong’s interiors and fragmented spaces to the role of color, intuition, and experimentation, this is a deep dive into the artist who transformed how these films look and feel, and why his absence changes them entirely."]]></description>
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<item rdf:about="https://www.theguardian.com/film/2026/mar/16/orwell-went-off-to-fight-i-thought-id-have-to-do-the-same-raoul-peck-on-his-intimate-connection-with-the-writer">
    <title>‘Orwell went off to fight. I thought I’d have to do the same’: Raoul Peck on his intimate connection with the writer | Documentary films | The Guardian</title>
    <dc:date>2026-03-20T06:53:46+00:00</dc:date>
    <link>https://www.theguardian.com/film/2026/mar/16/orwell-went-off-to-fight-i-thought-id-have-to-do-the-same-raoul-peck-on-his-intimate-connection-with-the-writer</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Haitian director was given unprecedented access to George Orwell’s archives – and found a fellow crusader for truth. His extraordinary new film highlights the sinister links between Big Brother, Trump and Putin"]]></description>
<dc:subject>raoulpeck film filmmaking 2026 lanrebakare georgeorwell donaldtrump vladimirputin bigbrother documentary patricelumumba ernestcole jamesbaldwin rwanda adamcurtis democracy colonialism burma myanmar spanishcivilwar alexgibney authoritarianism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:afca6db630b9/</dc:identifier>
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<item rdf:about="https://hammerandhope.org/article/orwell-documentary-raoul-peck">
    <title>How Raoul Peck Became a Cinematic Griot</title>
    <dc:date>2026-03-20T06:51:00+00:00</dc:date>
    <link>https://hammerandhope.org/article/orwell-documentary-raoul-peck</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Haitian filmmaker has spent 40 years using the archives to combat historical erasure and to highlight the people’s version of the past."]]></description>
<dc:subject>raoulpeck film filmmaking 2026 loviagyarke documentary alexgibney arthurblair georgeorwell damianlewis saidyahartman ernestcole revisionism history donaldtrump africa ghana cameroon guinea senegal nigeria haiti patricelumumba rosnysmarth</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:29817f35b3a7/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=tvwPKBXEOKE">
    <title>Why Movies Just Don't Feel &quot;Real&quot; Anymore - YouTube</title>
    <dc:date>2026-03-13T22:49:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tvwPKBXEOKE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why don't movies feel "real" anymore? A deep dive into the first principles of movie immersion: on perceptual realism, indexicality, haptic visuality, and cinematic qualia.

0:00 Movies don't feel "real" anymore
1:40 Perceptual Realism
8:40 The "Cinematic Look"
12:50 Indexicality 
15:50 Haptic Visuality
23:00 Cinematic Qualia
26:29 Contextual Intentionality 

Watch this video ad-free on Nebula: https://nebula.tv/videos/lsoo-why-movies-just-dont-feel-real-anymore

Watch Patrick Tomasso's video "Why don't movies look like movies anymore?": https://www.youtube.com/watch?v=EwTUM9cFeSo "]]></description>
<dc:subject>film filmmaking likestoriesofold patricktomasso cinema 2026 aesthetics</dc:subject>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/blow-up-a-parable">
    <title>Blow-Up: A Parable [ Antonioni’s London Eye ] | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-02-24T06:43:56+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/blow-up-a-parable</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If people know only one thing about Michelangelo Antonioni’s 1967 movie Blow-Up, it is that the movie is somehow about voyeurism. This is correct. Our protagonist, Thomas, is a photographer who alternates between colorful fashion photography and gritty black-and-white documentation of London’s underclass. But in either mode he is one who observes. He is fully engaged only when observing.

In a scene from the first minutes of the film that was used on its theatrical release poster, a model lies on the ground with her arms thrown back and her back arched—Thomas has told her to arch her back—while he straddles her to take her photograph. It is of course a profoundly sexualized scene. But in the seconds immediately following this image, Thomas runs out of film. He gets up without a word to the model, tosses the camera aside, and flings himself onto a sofa in what is obviously meant to look like post-coital exhaustion. But the coitus here has been not fleshly but ocular. It is the consummation of seeing.

Thomas’s friend Bill is a painter, one who works in a range of styles, from something very like Picasso’s Cubism to something else very like Jackson Pollock’s drip painting—which is also sometimes called action painting—though with spots rather than lines or smears: pointillism taken to an extreme. Bill gets paint on himself—it is one of the ways he acts. Another is to have sex with his girlfriend, while Thomas silently watches.

Later, Thomas visits a park and—hiding behind trees to see without being seen—takes photos of a couple as they embrace and talk. But eventually he is seen, and when the woman demands that he give her the photos, he recuses. Later she somehow finds his house and renews her demand, offering him sex in exchange for the images. He shows more interest in photographing her than having sex with her, but her anxious insistence on retrieving the pictures arouses his curiosity—though not his compassion. Whether she is in the kind of trouble she says she is in is a question he cannot be bothered to think about, though he does take a certain pleasure in knowing that he has power over her, as he likewise dominates the models whom he snaps at, shouts at, orders about.

When the woman leaves—thinking, wrongly, that she has the roll with the pictures of her—he develops those pictures and then enlarges (blows up) the more interesting ones. Inspecting them, he comes to believe that he has photographed not just the couple but also a hidden man—another observer, but this one who wants to do more than watch: one who holds a gun.

Gradually, Thomas constructs from his images a narrative, one in which the hidden man was deterred from killing the other man by Thomas’s own presence. He calls his agent and tells the story, crowing, “I saved his life!” But the more he looks at his enlargements, the more he questions his original assumptions: Is that not a body lying in the grass, half-hidden by a tree? Might he not have averted a murder but recorded one? Trying to be sure, he enlarges his enlargements, which gives him larger images but blurrier ones. When Bill’s girlfriend Patricia visits Thomas and looks at these extreme close-ups, she comments that they look like Bill’s paintings. They’re just dots, dots which can be assembled by the urgent eye into any pattern, any story.

Patricia has come to see Thomas because she wants help, but she never tells him what she wants; she can tell that he’s not very interested. He is preoccupied with interpreting what he has observed. Compassion too is a form of action, and Thomas does not act.

Obsessed by his re-interpretation of his images, he returns to the park, and indeed finds there a man lying dead. Or does he? He thinks he does—he even bends to touch the man’s cheek—but he has not brought his camera. How can he be sure of anything he has not documented with his camera? And when he returns to the park once more more with camera in hand, the body is gone. Was it ever actually there?

And also…how can he be sure of the meaning of what his camera has documented?

Thomas is caught in an endless and fruitless circle. The making of images is a quasi-erotic experience for him that has also made him rich; so he does not notice the way that it has sapped his will. Like other people we see in the film listening with silent passivity to music or drifting glassy-eyed through a drug party, he is passive and at best reactive. Though he knows that he should report the dead body he found to the police, he never gets around to it, and even the mystery of what his photos depict interests him only intermittently. By the end of the movie, when every possibility of understanding what happened in the park has been taken away from him, he appears ready to forget about it, to occupy himself with the next distraction.

Thomas, like many of those among whom he lives, is both rich and unconstrained by traditional social norms. Some people would call this a condition of freedom, but the great sociologist Émile Durkheim rightly called it anomie—the condition of being without nomos, law, order, structure. As he wrote in a late book on moral education, it is not freedom but a “malady of infiniteness”:

<blockquote>Through the power wealth confers on us, it actually diminishes the power of things to oppose us. Consequently, it lends strength to our desires and makes it harder to hold them in check. Under such conditions, moral equilibrium is unstable: it requires but a slight blow to disrupt it. Thus, we can understand the nature and source of this malady of infiniteness which torments our age. For man to see before him boundless, free, and open space, he must have lost sight of the moral barrier which under normal conditions would cut off his view. He no longer feels those moral forces that restrain him and limit his horizon. But if he no longer feels them it is because they no longer carry their normal degree of authority, because they are weakened and no longer as they should be. The notion of the infinite, then, appears only at those times when moral discipline has lost its ascendancy over wants; it is a sign of the attrition that occurs during periods when the moral system which has prevailed for centuries is shaken, and fails to respond to new conditions of human life, without any new system having yet been formed to replace that which has disappeared.</blockquote>

Thomas thinks he lives freely, but in fact his life is characterized by what another sociologist, Hartmut Rosa, calls “frenetic standstill.” He is in constant motion but in an ever-shrinking circle that asymptotically approaches complete moral immobility. As we have seen, at several points in this film, he has the opportunity to reach beyond himself and respond with compassion to troubled people, but he does not take those opportunities. Indeed, so preoccupied is he with the making, controlling, and interpreting of images, he does not even seem to be aware that another way is possible. And certainly the concept of justice—justice for the man killed—has never entered his consciousness.

One can—perhaps with difficulty—imagine a future for Thomas in which he becomes aware, in Durkheim’s words, that a “moral system which has prevailed for centuries” has failed, “without any new system having yet been formed to replace” it; and should that happen, Thomas would surely be an easy mark for any dictatorial tribalism that happened to come his way and promise stability and belonging. But for now, he has his images to keep him company.

In another famous work, Durkheim explores the links between anomie and suicide. But I don’t think Thomas will commit suicide. After all, he’s already dead."]]></description>
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<item rdf:about="https://afraw.substack.com/p/an-ai-maxi-new-year">
    <title>An AI-Maxi New Year - by afra - Concurrent</title>
    <dc:date>2026-02-18T16:34:33+00:00</dc:date>
    <link>https://afraw.substack.com/p/an-ai-maxi-new-year</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["China's Spring Festival was drenched in AI—from Jia Zhangke's short film to robots on the gala stage; Notes from a society embracing the same technology America meets with dread"

...

"It’s Chinese New Year, and my timeline is dominated by two names: Jia Zhangke and Unitree.

Jia Zhangke, the 55-year-old director whose melancholic, unhurried gaze at ordinary Chinese life has long mesmerized Western cinephiles—turns out to be, of all things, very AI-pilled. This is not an obvious move for a filmmaker whose greatest works are elegies for what Chinese modernization has destroyed.1 But during this holiday, he publicly praised Seedance, ByteDance’s AI video generation tool, and then released a short film made entirely with it. The film is a conversation between two selves: the plain, conservative Jia, thermos flask in hand, and a younger, healthier, optimistic “AI Jia,” debating the nature of filmmaking. In the final scene, the two Jia Zhangkes stand on the shore of the ice-choked Yellow River， a landscape he has returned to across decades of work in Shanxi province, watching fireworks climb into the sky. The palette is his own: subdued long shots, blue-gray hills receding into the distance. The dual selves wish each other a happy new year. The artist has metabolized the technology into something unmistakably his.

[image with this link to film: https://x.com/FrankYan2/status/2023257752017981446 ]

The other story is Unitree.

This is the second year the company’s robots have performed at the Spring Festival Gala, an event that functions as something like the Super Bowl fused with a state address, held annually. I consider the Gala an ultimate “mid-curve” aesthetic, a cultural common denominator. This year’s gala was aggressively AI-maxi. The Unitree G1 humanoid robots performed kung fu, parkour, street dance, and weapons routines with nunchucks and staffs—clips that ricocheted through Western AI communities within hours, many joked “we are cooked”. For a robotics company locked in brutal domestic competition, a Gala slot is a coronation. Meanwhile, the gala itself served as a showcase for Seedance at scale: the segment “Blessing of the Flower God” summoned twelve ancient poets, each reciting verse to honor a flower of their birth month, with AI-generated imagery blended near-seamlessly into the live stage. Later I learned that Seedance had contributed backgrounds, transitions, and generated sequences to at least three other performances. The whole production felt less like a variety show than a national stress test of ByteDance’s compute architecture.

When my partner and I were watching the Gala last night, he said it felt too tech-infused—it reminded him of The Jetsons, the 1960s cartoon with its relentless, cheerful obsession with a technological utopia. I think he's underselling it. What I see in China right now is closer to Victorian Britain: a society exuding moral seriousness and deep belief in modernization and technological uplift.

[image]

What connects these stories is what they reveal about disposition. The Chinese society, from a world-renowned auteur to the hundreds of millions watching the Gala, is broadly, strikingly optimistic about AI. The reflexive existential dread so pervasive in Western discourse is largely absent.

I remember I spent some time browsing Unitree’s Xiaohongshu account to see how the company addresses the Chinese public, especially about anxiety about job displacement. Turns out, there’s nearly none. The feed is wall-to-wall spectacle: humanoid robots and robot dogs performing in extreme weather, doing impressive gymnastics. The comment sections, meanwhile, are a gathering place for the self-deprecating humor of Chinese internet users. Young people ask: When can I ride the robot dog to buy groceries? When will you release a robot nanny? (Since they aren’t getting married or having children.) And, inevitably: “We need robots for elderly care, it’s urgent, please Boss Wang (means Wang Xingxing, the founder of Unitree) speed up production so the robots can look after us in old age.”

[image (chart): "This HAI report shows that in countries like China (83%), strong majorities see AI products and services as more beneficial than harmful. In contrast, optimism remains far lower in places like the United States (39%). Source. [https://hai.stanford.edu/ai-index/2025-ai-index-report ]"

Set this against the posture of Jia Zhangke’s rough American counterparts. On a recent Joe Rogan episode, Ben Affleck and Matt Damon discussed AI filmmaking with open contempt. AI output is “shitty,” Affleck argued, because it regresses to the mean by nature—and when AI becomes ubiquitous, “people will actually value real things made by real people even more.” Meanwhile, the Motion Picture Association has accused Seedance of “unauthorized use of U.S. copyrighted works on a massive scale,” and Disney has alleged that ByteDance effectively packaged a pirated library of its characters into the tool. The resistance is creative, institutional, legal, and corporate—arriving from all directions at once.2

Can we find an American Jia Zhangke? And if one existed, would they survive the anti-AI public siege? Where American AI optimism does exist, it is confined almost entirely to Silicon Valley—the OpenClaw frenzy, the collective Claude Code psychosis, and if you reach back a bit, the 3-year-old “The Techno-Optimist Manifesto,” a self-enclosed declaration that humanity ought to ride the technological trajectory forward, though who “we” are and why we “ought to” remain thoroughly unexamined. What you see is a cultishly bullish tech elite producing manifestos that fail to persuade the rest of the country, set against a China where the public, the government, and the tech industry are broadly synchronized.

Why such different orientations?"

[continues]]]></description>
<dc:subject>china ai artificialintelligence future jiazhangke society technology seedance 2026 afrazhaowang afrawang unitree bytedance robots automation film filmmaking benfleck mattdamon creativity siliconvalley claude anthropic ip intellectualproperty copyright openclaw technooptimism palmerluckey fredgao llms generativeai xiaokai liangzhu alibaba dongbeirenaissance rustbelt genai</dc:subject>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/the-devils-citadel">
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    <dc:date>2026-02-16T04:40:13+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/the-devils-citadel</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A documentary of the Industrial Revolution in the words of its contemporaries."

[See also:

"The Devils’ Citadel Extended
Must mechanization be a blind agent of change?"
https://hedgehogreview.com/web-features/thr/posts/the-devils-citadel-extended ]]]></description>
<dc:subject>alanjacobs 2025 ideas technology history documentary film filmmaking johnmilton paradiselost humphreyjennings montage georgeorwell marie-louisejennings dannyboyle mass-observation foliosociety christopherfrayling thomascarlyle thomasgray felixmendelssohn jamesnasmyth industrialrevolution</dc:subject>
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<item rdf:about="https://architizer.com/blog/practice/materials/new-film-behind-richard-neutras-windshield-house/">
    <title>A Missing Piece of Modernism: Uncovering the Dramatic Story of Richard Neutra’s Lost Windshield House - Architizer Journal</title>
    <dc:date>2026-02-16T01:24:46+00:00</dc:date>
    <link>https://architizer.com/blog/practice/materials/new-film-behind-richard-neutras-windshield-house/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elissa Brown’s directorial debut film, “Windshield: A Vanished Vision,” is an intimate look into her grandparents’ collaboration with modernist architect Richard Neutra."]]></description>
<dc:subject>architecture design documentary richardneutra modernism 2026 sydneyfranklin joannadattilo elissabrown film filmmaking</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c5412fb1dd52/</dc:identifier>
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<item rdf:about="https://www.anothergaze.com/search-lost-time-theresa-hak-kyung-chas-cinematic-imagination/">
    <title>In Search of Lost Time: Theresa Hak Kyung Cha’s Cinematic Imagination - Another Gaze</title>
    <dc:date>2026-02-02T19:04:49+00:00</dc:date>
    <link>https://www.anothergaze.com/search-lost-time-theresa-hak-kyung-chas-cinematic-imagination/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>hakkyungcha 2021 katiekirkland film filmmaking theresahakkyungcha</dc:subject>
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<item rdf:about="https://tinhouse.com/podcast/crafting-with-ursula-lidia-yuknavitch-on-the-carrier-bag-theory-of-fiction/">
    <title>Crafting with Ursula : Lidia Yuknavitch on The Carrier Bag Theory of Fiction - Tin House</title>
    <dc:date>2026-01-22T06:30:45+00:00</dc:date>
    <link>https://tinhouse.com/podcast/crafting-with-ursula-lidia-yuknavitch-on-the-carrier-bag-theory-of-fiction/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today’s conversation is about one of Ursula K. Le Guin’s most iconic and influential essays: The Carrier Bag Theory of Fiction, an essay that deserves an entire episode to itself. And who better to discuss it than Lidia Yuknavitch, whose latest novel Thrust follows a character who herself is a “carrier.” Because this essay has influenced not only an incredible number of  writers but anthropologists, visual artists, filmmakers, performance artists, scholars, and musicians as well, we weave in the voices of others, across disciplines, as we talk about and unpack this work of Le Guin’s. The Carrier Bag Theory of Fiction interrogates questions of labor and economy, and interrogates gender in relation to inherited story forms, and looks at the power of story, both to tell and to silence. Le Guin’s essay is her way to reimagine the shape of a story, to dethrone the hero to allow many less familiar and stranger stories to find their way. And she invites us all in to figure it out with her.

If you enjoy the Crafting with Ursula series consider transforming yourself from a listener to a listener-supporter. Every supporter gets a resource-rich email with each episode chock full of things referenced in the conversation and things discovered in preparing for it. But there are a ton of other goodies, from rare Le Guin collectibles to the book Ursula and I did together, Ursula K. Le Guin: Conversations on Writing, and much more."

[See also:

PDF of "The Carrier Bag Theory of Fiction" by Ursula K. Le Guin (1986)
https://www.are.na/block/42827218 ]]]></description>
<dc:subject>lidiayuknavitch ursulaleguin ursulakleguin writing howwewrite 1986 anthropology art film filmmaking performance storytelling form labor economy economics</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://hypebeast.com/2026/1/bobby-de-keyzer-magazine-feature">
    <title>Hypebeast Magazine: Bobby de Keyzer (Feature Story) | Hypebeast</title>
    <dc:date>2026-01-14T21:17:27+00:00</dc:date>
    <link>https://hypebeast.com/2026/1/bobby-de-keyzer-magazine-feature</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an era where skate videos feel disposable, Bobby de Keyzer is reinvigorating the form through brute style and an emphasis on quality over quantity."]]></description>
<dc:subject>skateboarding skating 2026 bobbydekeyzer film video filmmaking jonathansmith jedanderson</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:059684ebfcd6/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=i5m-RHS1fU0">
    <title>This Is How You Get JARHEAD Sequels - YouTube</title>
    <dc:date>2026-01-10T06:55:29+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=i5m-RHS1fU0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Clickbait Title: Annihilation 2: Absolution (2027) Ending Explained

I started work on this a year ago. The original script ended with a joke about touching grass, where I needed to go out into the snow and dig a little hole to find some grass to touch, and I even shot it as part of my "get hyped about the project" process. But then the Silkposting and CoD: Ghosts panels were approved for PAX East, so I had to pivot to working on those, and then I promised the final Ghosts video to PAX West as a live premiere, so Jarhead got kicked even further down the road, and then I got invited to a tour of Mr. Beast's studio which I absolutely couldn't turn down because I just could not figure out how they even got my name, so 2025 was a weird year.

Written by Dan Olson and Nathan Landel
Edited by Dan Olson and Nathan Landel
Performed by Dan Olson
Executive Assistant Crystal Donovan

Special Thanks to Big Joel and my Patrons

Crowdfunding:   / foldablehuman  
BlueSky: 

00:00 - 2018
00:49 - As the story goes
08:46 - The Standard
16:55 - Jarhead 2: Field of Fire
24:25 - Jarhead 3: The Siege
30:52 - Jarhead: Law of Return
36:04 - I lied to you
42:56 - AI slop"]]></description>
<dc:subject>foldingideas slop aislop film filmmaking danolson 2026 nathanlandel jarhead dixiechicks freedomfries antiwoke iraqwar 2003 jefferybeach philliproth war military militarism media culture violence</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=Km2bn0HvUwg">
    <title>Everything Was Already AI - YouTube</title>
    <dc:date>2026-01-09T19:34:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Km2bn0HvUwg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Feedback welcome, hope you enjoy this video which was a lot of fun to make (albeit late)

References (in rough order of appearance)

How to Make Realistic Predictions About AI, Tantham
https://curveshift.net/p/how-to-make-realistic-predictions

Silicon Valley Insider EXPOSES Cult-Like AI Companies | Aaron Bastani Meets Karen Hao 
https://www.youtube.com/watch?v=8enXRDlWguU

‘Large AI models are cultural and social technologies’, Farrell et al.
https://www.science.org/doi/10.1126/science.adt9819

Artificial Intelligences, Herbert Simon

Debunking Economics, Keen 
https://en.wikipedia.org/wiki/Debunking_Economics

Scientists Just Discovered Why All Pop Music Sounds Exactly the Same
https://www.mic.com/articles/107896/scientists-finally-prove-why-pop-music-all-sounds-the-same

The Dorito Effect, Shatzker
https://www.simonandschuster.com/books/The-Dorito-Effect/Mark-Schatzker/9781476724232

How Corporations Hijacked Anti-AI Backlash 
https://www.youtube.com/watch?v=lRq0pESKJgg

The Stock Market is a Conventional Wisdom Processor: Why Trump’s Tariffs Crashed the Stock Market While the Trump Musk Payments Crisis Hasn’t (Yet), Tankus
https://www.crisesnotes.com/content/files/2025/04/The-Stock-Market-is-a-Conventional-Wisdom-Processor-Why-Trump-s-Tariffs-Crashed-the-Stock-Market-While-the-Trump-Musk-Payments-Crisis-Hasn-t--Yet-.pdf

Elon Musk’s Billionaire Games - Between the Scenes | The Daily Show 
https://www.youtube.com/watch?v=Gqlbn2nPO-A

The Job Market Is Hell: Young people are using ChatGPT to write their applications; HR is using AI to read them; no one is getting hired. By Annie Lowrey
https://www.theatlantic.com/ideas/archive/2025/09/job-market-hell/684133/

What's Wrong with Capitalism (Part 1) | ContraPoints 
https://www.youtube.com/watch?v=gJW4-cOZt8A

Disney is Perfectly Happy With Their Catastrophic Downfall
https://www.youtube.com/watch?v=GW2Zr8Q6Xqw  

Mr. Plinkett's What Happened To Star Wars?
https://www.youtube.com/watch?v=0xeMak4RqJA

AI Slop Is Destroying The Internet
https://www.youtube.com/watch?v=_zfN9wnPvU0

Artificial Intelligence and the Digital Economy - with Dr Stuart Mills
https://www.youtube.com/watch?v=9E6p3J9dko8

An Existing, Ecologically-Successful Genus Of Collectively Intelligent Artificial Creatures, Kuipers
https://arxiv.org/abs/1204.4116
https://web.eecs.umich.edu/~kuipers/papers/Kuipers-ci-12.pdf

AI Integration Is the New Moat, Tim O’Reilly
https://www.oreilly.com/radar/integration-is-the-new-moat/

Dirty Little Marketing Secrets That Always Work - Rory Sutherland (4K)
https://www.youtube.com/watch?v=qvpw4_O25eU

The Time for Cybernetics Has Come - with Daniel Davies
https://www.youtube.com/watch?v=y3HpdNGvJDc

notes on the industrialisation of decision making, Davies
https://backofmind.substack.com/p/notes-on-the-industrialisation-of

the only message the channel can carry is a scream, Davies
https://backofmind.substack.com/p/the-only-message-the-channel-can

The AI Circular Economy, Blakeley
https://graceblakeley.substack.com/p/the-ai-circular-economy

The Case Against Generative AI, Zitron
https://www.wheresyoured.at/the-case-against-generative-ai/

The Map is Eating the Territory: The Political Economy of AI, Farrell
https://www.programmablemutter.com/p/the-political-economy-of-ai

the ending of every 7 hour video essay
https://www.youtube.com/watch?v=d8reiauyQCM 

Further reading

AI: What Could Go Wrong? with Geoffrey Hinton - The Weekly Show with Jon Stewart | Podcast on Spotify
https://open.spotify.com/episode/4pWuwQq8M8Gzf9F9U0AYZW

Transformers, the tech behind LLMs | Deep Learning Chapter 5 
https://www.youtube.com/watch?v=wjZofJX0v4M

You're Being Lied To About Private Equity | Truth Complex 
https://www.youtube.com/watch?v=6pzLhWCxH_g 

AI As a Normal Technology, Arvind Narayanan & Sayash Kapoor
https://knightcolumbia.org/content/ai-as-normal-technology "]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/01/staying-put/">
    <title>Staying Put - Front Porch Republic</title>
    <dc:date>2026-01-08T19:48:15+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/01/staying-put/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In a rare interview in 1979, the director Terrence Malick declared, with lamentation and hope:

<blockquote>We live in such dark times and we have gradually lost our open spaces. …Wilderness, this is the place where solidarity exists, and justice, where the virtues are somehow linked to his justice. …This sense of space disappearing, we nevertheless can find it in cinema, which will pass it on to us. …For an hour, or for two days, these films can enable small changes of heart, changes that mean the same thing: to live better and to love more.</blockquote>

47 years later and cinema is dying.

Since the close of the frontier, any American of conscience has mourned that loss of “open spaces” and hoped something might replace them. The record thus far shows none can. At least none that won’t likewise fade.

But what else can you do when you’ve lost something? Keep moving forward, they say. But what if you don’t? Why not stay put? You won’t find it there, they reply. But will you find it wherever “forward” is? No, they’ll have to admit.

Train Dreams, one of the last gasps of a dying cinema, dares to sing—and it does sing—about a man, Robert Grainier, who decides to stay put. It’s the opposite of most stories, in which a man loses his loves and goes on a quest to find them, thus satisfying the need they have to keep moving forward. Instead, Grainier travels, comes back home, loses his loves, and remains right where he is, waiting for them to return.

They won’t.

His life passes, as the world passes him by. He rides into town sometimes but always comes back to this cabin. He had been an itinerant logger, cutting down forests he loves and lives in to build railroads that would replace the wagon taxi he would eventually drive for a living. A few years later, the railroads would be replaced by highways. He remembers everything he loves and has lost. He’ll die alone, as you and I will. Obsolescence is the rule, even over the life of man, it seems.

But it only seems so.

I cannot describe the plot any further. It’s one of the best films of the decade. But it isn’t about the plot. It isn’t about the character development. It isn’t in the script, nor is it even in the cinematography. It is as if in a whisper which speaks to your heart. If you see this film and can’t hear it, I can’t help you. I can only say that this film helped me “to live better and to love more.”

What follows, then, is a review not of the film but only of some “small changes of heart” that followed my encounter with it:

I wanted to hug my daughter. I should watch her smile more. In the film, a daughter drops a bowl in a stream and lets it go. I should laugh when my daughter does such things.

I wanted to pray more. To ask God why we must change so much. Why can’t we see the glory? “Beautiful ain’t it?” A dying man in the film says. “What is?” Robert asks. “All of it,” he replies. Now I look around more often.

I wanted to travel less and stay home more. Never to leave my family’s side.

I wanted to go out West to the great forests of Washington, Oregon, maybe Idaho. “…the place where solidarity exists, and justice, where the virtues are somehow linked to this justice…”

These sentiments contradict. But they are united by desire to be with beauty, with beautiful people and things. Maybe that’s a lesson for other parts of life too.

I wanted to hear the birds call. How many songs have I ignored?

I wanted to clean my boots. I’ve had this pair of Iron Rangers for almost ten years. I clean them once a year and they look good as new. I’ve worn them hiking and the result is the same. Some things, even artificial things, stand the test of time better than others, and I should cherish them.

I wanted to remember people who have been forgotten. Many people have been forgotten. In the film, one man prophesies that “bad men are raised up and good men fall to their knees.” Later, a good man falls to his knees. He’d spent a long time wondering if he is a good man. I’ve spent a long time wondering if I’m a good man. I still don’t know but now I know it’s better to remember other good men, especially the ones who stayed put and whom everyone else forgot.

These changes of heart may seem for the reader unrelated to each other. But they are bound together in the story of Train Dreams. The story unifies. But it is a story that can only be seen for yourself. And then you have to go live that story for yourself. And you will live that story, whether you know it or not.

Train Dreams is the story of a man who travels, who stays put, who witnesses and who remembers, who lives and dies. The man who stays put, in whatever form of protest or passivity, against the passage of time is vindicated by the story. If he dies alone, ignored by all, then he is recognized by the witness—his viewers, readers, and listeners. If the rest will forget him, then we his witnesses will not.

And yet this vindication depends upon our remembering, our refusal to forget those who have been forgotten, and our commitment to keep telling the story. And one day, we too will fail. We will forget, even as we are forgotten, passing into that final end of our time and all time.

The victory of those made obsolete by time rests, finally, on the Witness beyond the witnesses. He who knows the sparrows falling to the ground. Who raises a man from the dead."]]></description>
<dc:subject>traindreams film filmmaking denisjohnson terrencemalick 2026 openspace nature place obsolescence slow presence prayer witness memory life living refusal commitment time</dc:subject>
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    <title>Revelados - Cecilia Vicuña - YouTube</title>
    <dc:date>2026-01-06T04:47:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=jepS4jWX0II</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["En Revelados abrimos una conversación imperdible con Cecilia Vicuña, artista visual, poeta, cineasta y activista, considerada una de las voces más auténticas y polifacéticas de la poesía contemporánea.

No te pierdas esta conversación emocionante, llena de arte, junto a Sofía Tupper."]]></description>
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<item rdf:about="https://web.archive.org/web/20150605224301/http://bitterempire.com/entourage-and-the-slow-burning-death-of-the-american-dream/">
    <title>Entourage And The Slow-Burning Death Of The American Dream - Bitter Empire</title>
    <dc:date>2026-01-05T22:56:48+00:00</dc:date>
    <link>https://web.archive.org/web/20150605224301/http://bitterempire.com/entourage-and-the-slow-burning-death-of-the-american-dream/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Say you’re in a room and see something so revolting you have to leave. Maybe it’s someone who reminds you of your failures, or the life you couldn’t have, or the anger you buried. You don’t want to leave, but your willpower is no good – this is something deeper than will. It’s something that makes your face redden and your chest tighten before reducing the whole room to an exit and the obstacles in front of it. Maybe it’s survival, maybe it’s just preservation of sanity. It doesn’t matter in the moment. You’re already gone.

I was in a movie theater with my brother. The Entourage trailer came on. I felt that something. It was anger and physical revulsion. Maybe it was dread, too. But it was foremost an awareness that my self-control was flying out a window. I started to stand up. I wanted to yell “yeehaw, the American dream is dead!” but instead I mechanically whispered “popcorn” and walked to the lobby with my eyes to the floor. Here, after all, was the enemy. Here was unchecked greed, hedonism, and decadence; West Los Angeles and all its vices attacking me remotely. Back tattoos. Yachts. Private jets. Checkered fedoras. Gary Busey. An entire cast of hollow-eyed rich guys in Polo shirts on the verge of offering you a bump at your boss’s boss’s Fourth of July party in your nightmares. And I was gone, and a coward, and I had to go back. I had to see this movie.

My reason was simple. Morality needs anchors. Sometimes you need to see what you hate to remember what you love and why you love it. Otherwise your worldview becomes a fog of conflicting value systems entertained dispassionately and you forget who you are. Maybe Entourage, the mere suggestion of which had the power to make me leave a room, could bring my fire back.

Then I was in Bakersfield. Muscle memory took me to my old neighborhood movie theater without knowing what street it was on. Such was the destroying force of Entourage that the parking lot was utterly empty, the mall abandoned, and the doors on the movie theater boarded up. At the end of the parking lot a boy of 9 on a good day was riding a skateboard unattended. I turned around and went to the theater across town.

There were twelve people at the other theater, all of them smoking. I bought a ticket and told the girl I was a journalist, which she rightly did not believe.

So what is Entourage? Aside from a physical manifestation of disgust that makes your jaw swing open like a saloon door, it is a continuation of an HBO series. I’ve never seen the show myself. It seems to be one of those meta-shows where Hollywood self-mythologizes under the guise of making fun of itself.

And what is Entourage the movie? Ostensibly it’s a comedy, and it’s directed by somebody named Doug Ellin, and here’s what it is. Write down every single famous person you find detestable and think about why you don’t like them. Well, Doug Ellin loves all those people, they’re his best friends in the world and he cuts out their pictures from the magazines and draws hearts all over them, and he loves them for the same exact reasons you shun them. I mean, look. Mark Wahlberg and Piers Morgan are in this movie. Both of them.

The film opens like the pretty edgy screenplay of your friend who always says he’s filling out job applications but you know it’s online gambling because of the rhythms of his cursing. It’s dudes on a boat. It’s babes on another boat. Some of the babes – shit, hold on just a second, I’m just waiting on the, uh, form to load, shit – some of the babes are topless. The first line is “I may have to jerk it before we even get there.”

After you hear this line, the film ceases to have words in it and becomes a collection of noises overheard in and around Los Angeles County’s finest porn mansions. It’s eleven words and then it’s all static, like an AM radio station three towns over. The static has different rhythms and volumes sometimes, and the impression of words is given, but you’ll almost never hear them. Sometimes you’ll get close, and maybe you’ll even pick up a whole line. But if you succeed it’ll be like setting the high score on a Ms. Pac Man machine in a radiator repair shop: a lonely victory that can never be shared or even explained.

But even without language, we can infer what happens. There’s this actor, see, and he’s got an entourage. The actor has decided to direct because he wants to do something meaningful. The movie he makes, which looks like a trade show video for a gaming-oriented laptop manufacturer, is somehow a brilliant Oscar contender – the Oscars are legitimate in this universe – and the studio is getting in the way. It’s going over budget and the money men are too concerned with the bottom line to see the magic, man. And Jeremy Piven has to cocaine his way out of this whole mess. There you go. That’s what happens.

It’s all a blur, devoid of content, a TV Guide channel PR feature bloated to a wheezing 104 minutes. It is an unrepentant love letter to the types of people who get pulled over on the 101 in yellow Lamborghinis and think the northern border of the known world is the In N Out on Ventura right before it turns into Highland, the one across the street from Vivid. Everybody’s always having a bunch of fake sex and drinking and drugging then having those meaningless epiphanies rich drunks are always having when they have to go outside for five minutes. Of course, naked women are ubiquitous and treated with slightly less humanity than the film’s myriad fresh-off-the-line convertibles.

It’d sure be nice to say Entourage hates women and leave it there, but above all else it just hates people. Actually, it doesn’t even do that. Hate requires passion. This movie, with all the charm of a seasoned leisure class alcoholic, coldly and mechanically celebrates the degradation of humanity. It is a movie with no moral center. A movie with no worldview. A commercial for having a million dollars to kill on the Sunset Strip. It is a monument to avarice so morally broken, so poisoned from the soul outward, that it could make Donald Trump join the church and make Benny Hinn leave it.

But let’s table moral toxicity. There are other cardinal sins to address. This is a comedy with no laughs in it. This is a movie that thinks America is made up of Santa Monica, West Hollywood, and Manhattan. And this is a movie that kills everything good it touches, so its inclusion of Johnny Cash’s “Ghost Riders in the Sky” and the Violent Femmes’ “Add It Up” is abhorrent. And its bit part for the wonderful Judy Greer is beyond forgiveness. The only person who gets out of this movie alive is Billy Bob Thornton, who knows how to treat the material – like 10 to 15 minutes of shooting with no script, no director, and a giant check.

I saw the whole movie. I thought about leaving constantly but didn’t. This was an exercise in will. But when I left, driving past countless old houses that looked the same once but were now crumbling into unique identities, I felt unclean. I was shell-shocked by its tone deaf narcissism and glamorization of unmerited riches. Entourage is a hideous, unwatchable moral low for mainstream filmmaking. But this does not make it fun to watch. If you’re thinking about watching it ironically, to stir up rage, please, do anything else. Go for a walk. Read that book you pretended to read in high school. Stare at a bad painting until you think it means something. Stand in front of a mirror and part your hair in a different direction. Ask your gas station attendant what items people steal most and least often. Tell some trusted family members you’re in jail and figure out if they’re good for the bail. See how far you can throw a rock and then go find the rock. If you do all these things and you still want to see Entourage, do yourself a favor and start a new life somewhere."]]></description>
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<item rdf:about="https://kalebhorton.ghost.io/death-is-just-a-change/">
    <title>Death Is Just A Change</title>
    <dc:date>2026-01-05T22:54:26+00:00</dc:date>
    <link>https://kalebhorton.ghost.io/death-is-just-a-change/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["David Lynch has gone on to whatever the next place is. I’m very sad about it; it came at a hard time for the city of Los Angeles, a place he dearly loved, and it’s hard not to think his change of consciousness, which we kinda knew was coming (“I knew a couple of weeks ago that he was failing. That it was going to be soon.”) was hastened by the fires. Made less peaceful because it followed his evacuation, because it was in the middle of a tragedy that will make the city permanently different. That there had to be a violence to it.

I love David Lynch, he’s a hero. I’ve written about him a lot over the years and I’m going to keep doing it. I cut a three hour podcast about what would be his last project, Twin Peaks: The Return. I think it’s his masterpiece, and I think it’s a film, and the greatest one made in the 21st century. It’s so rich, it’s so dense, so full of ideas that I could talk about forever. It’s also a meditation on death and it helped me more than anything else to process my grandma’s death from cancer, which happened in the middle of the show’s run. It helped him process the deaths of, what, like 80% of the cast of that thing? Half of them died before it came out and Harry Dean died right after. 

He was philosophically tuned in to death, profoundly ready for it, and he knew time was running out. The show wouldn’t exist if he wasn’t. I think it’s one of the great miracles in the history of filmmaking that he was able to get it made, and not just get it made but make it the culmination of every idea he explored in his career. To write his own conclusion. Most people don’t get to do that. And I don’t think we’ll see anything like it again. Even during production it kept seeming like negotiations would fall apart, and in the streaming era it feels like people don’t even make television anymore. It feels too challenging and perfect and huge to even be television (which is because it’s not, it’s a film). How the fuck did he get away with this, I keep saying in his voice.

Today is David Lynch’s birthday. People have been keeping vigil en masse and making a shrine to him at Bob’s Big Boy in Toluca Lake, where he famously drank a milkshake every day at 2:30, a milkshake he would later correctly say was really bad for you. I’ve had time on my hands so I’ve just sat there for a few days thinking about him, how much he meant to me, and it’s been a powerful thing to see so many people who felt the same way and cried and hugged and smoked cigarettes, which the restaurant would never let happen if it was anybody else.

One of the beautiful things about David Lynch was that you could find your people through him, how a whole community was built up around him. I’ve had a lot of really nice conversations with people who get it and we can jump right into his whole deal, what it means, means to us. So many people going through grief, not for him per se but for their own families and the city, and getting to process it communally, in a way that feels healthy. His work changed people and it was a real blessing. 

It’s because it came from the heart. He was a real empathetic, compassionate, same on both sides of the fence dude. He was one of those artists you just wanted to hug and say thank you too, because he helped you process how hard this life is.

I don’t have anything fancy to say about his work except that it helped me figure out this whole bullshit, that he taught me what it means to be an artist and make art. He made it accessible and doable, even if he was cranky and crotchety about it. Also meditation and being meditative in your own work. Meditation saves lives.

People who are a little bit older than me probably got into him through the original run of Twin Peaks. I got into him by checking out Mulholland Drive my first week of school. My roommates all accused me of just watching pornography but I got to have this whole private experience of thinking about the ideas in a movie for the first time, what movies can do, and knowing I would think about it forever. (“You will see me one more time if you do good. You’ll see me two more times if you do bad” is kinda my favorite line ever, sidebar.)

I have the rest of time to talk about things like dreams and archetypes and his perfectly unique conception of the American West. How good he was at finding faces that clearly feel things and have humanity, like Harry Dean or Laura Dern or Robert Forster. How funny but left-field powerful his little roles are in The Fabelmans or even Louie. How astonishing he was at sound design, how The Straight Story (also about death) is the greatest G-rated movie ever made, the value of stillness and repetition and having a routine you do every day, all these things, but I won’t. He’s my favorite filmmaker and I’ll get better thinking about it as I get older. I’ll just say this: at the memorial today, the sky was finally blue and it was a beautiful sunny day in Los Angeles."]]></description>
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<item rdf:about="https://www.newyorker.com/culture/the-current-cinema/train-dreams-is-too-tidy-to-go-off-the-rails">
    <title>“Train Dreams” Is Too Tidy to Go Off the Rails | The New Yorker</title>
    <dc:date>2026-01-05T19:37:03+00:00</dc:date>
    <link>https://www.newyorker.com/culture/the-current-cinema/train-dreams-is-too-tidy-to-go-off-the-rails</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Clint Bentley’s adaptation of a Denis Johnson novella, Joel Edgerton plays a builder of bridges who finds himself increasingly cut off from the modern world."

[archived:
https://archive.ph/IyK4b ]]]></description>
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<item rdf:about="https://www.vulture.com/article/train-dreams-is-an-argument-against-complicity.html">
    <title>‘Train Dreams’ Is an Argument Against Complicity</title>
    <dc:date>2026-01-05T19:36:07+00:00</dc:date>
    <link>https://www.vulture.com/article/train-dreams-is-an-argument-against-complicity.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/CpQUj ]]]></description>
<dc:subject>traindreams film filmmaking adaptation 2025 roxanahadadi clintbentley denisjohnson idaho rgeret sorrow gregkwedar questioning judgement complicity life living insignificance melancholy remorse hardship hopefulness helplessness karma irrelevance meaning meaningmaking society withdawal hermits recluses solitide regret passivity inertia impact williamhmacy trees</dc:subject>
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<item rdf:about="https://www.nytimes.com/2024/11/18/opinion/japan-education-childhood.html">
    <title>Opinion | What a School Performance Shows Us About Japanese Education - The New York Times</title>
    <dc:date>2026-01-05T02:27:49+00:00</dc:date>
    <link>https://www.nytimes.com/2024/11/18/opinion/japan-education-childhood.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/4LdAc

See also:

"Opinion | What a School Performance Shows Us About Japanese Education - The New York Times"
https://www.nytimes.com/video/opinion/100000009295681/instruments-of-a-beating-heart.html

"Documentary Filmmaker Explores Japan’s Rigorous Education Rituals
Her movies try to explain why Japan is the way it is, showing both the upsides and downsides of the country’s commonplace practices. Her latest film focuses on an elementary school."
https://www.nytimes.com/2024/04/05/world/asia/japan-documentary-films-ema-ryan-yamazaki.html

https://www.youtube.com/watch?v=W2o52jF4BCY (filmmaker conversation)

https://www.youtube.com/watch?v=QM3tThvbdi8 (trailer) ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=W2o52jF4BCY">
    <title>The Making of a Japanese | Ema Ryan Yamazaki - YouTube</title>
    <dc:date>2026-01-05T02:23:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=W2o52jF4BCY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Shorenstein APARC's Japan Program held a special advance screening of the forthcoming film THE MAKING OF A JAPANESE. This documentary chronicles life at a large Japanese elementary school in suburban Tokyo, where filmmaker Ema Ryan Yamazaki has distilled over 700 hours of footage into a compelling examination of how Japanese educational institutions cultivate culturally distinct characteristics in young students.

Following the screening, the filmmaker joined in a conversation with Katherine (Kemy) Monahan to discuss the making of the documentary.

Speaker
Raised in Osaka by a Japanese mother and British father, Ema Ryan Yamazaki grew up navigating between Japanese and Western cultures. Having studied filmmaking at New York University, she uses her unique storytelling perspective as an insider and outsider in Japan. In 2017, Ema’s first feature documentary, MONKEY BUSINESS: THE ADVENTURES OF CURIOUS GEORGE’S CREATORS was released worldwide after raising over $186,000 on Kickstarter. In 2019, Ema’s second feature documentary about the phenomenon of high school baseball in Japan, KOSHIEN: JAPAN’S FIELD OF DREAMS, premiered at DOC NYC. In 2020, the film aired on ESPN, and was released theatrically in Japan. It was a New York Times recommendation for international streaming and featured on the Criterion Channel. Ema's latest documentary feature, THE MAKING OF A JAPANESE, follows one year in a Japanese public school. The film premiered at the Tokyo International Film Festival in 2023 and is currently playing festivals around the world, with a release set in Japan for December 2024. 

Moderator
Katherine (Kemy) Monahan joins the Walter H. Shorenstein Asia-Pacific Research Center (APARC) as a visiting scholar, Japan Program Fellow, for the 2025-2026 academic year. She has served 30 years as a Foreign Service Officer with the U.S. Department of State, across 16 assignments on four continents.  She most recently served as Deputy Chief of Mission of the U.S. Embassy in Japan, following an assignment as Charge d’affaires for Papua New Guinea, Solomon Islands, and Vanuatu, and an assignment as Deputy Chief of Mission to New Zealand, Samoa, Cook Islands, and Niue.  Ms. Monahan established and led UNICEF’s Washington D.C.-based International Financial Institutions liaison office, where she negotiated over $1 billion in funding for children in need. Ms. Monahan also served in the U.S. Embassy Mexico as Advisor in the World Bank’s Africa Office, as Deputy Executive Director of the Secretary of State’s Global Health Initiative, and as Senior Development Counselor at the U.S. Mission to the European Union in Brussels. Earlier in her career, she worked in Warsaw, Poland, to privatize the energy and telecommunications sectors and led the team to ratify the Hague Intercountry Adoption Convention."

[See also:

"Opinion | What a School Performance Shows Us About Japanese Education - The New York Times"
https://www.nytimes.com/video/opinion/100000009295681/instruments-of-a-beating-heart.html

"Documentary Filmmaker Explores Japan’s Rigorous Education Rituals
Her movies try to explain why Japan is the way it is, showing both the upsides and downsides of the country’s commonplace practices. Her latest film focuses on an elementary school."
https://www.nytimes.com/2024/04/05/world/asia/japan-documentary-films-ema-ryan-yamazaki.html

"Instruments of a Beating Heart | An Oscar-Nominated Op-Doc"
https://www.youtube.com/watch?v=DRW0auOiqm4

https://www.youtube.com/watch?v=QM3tThvbdi8 (trailer)]]></description>
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<item rdf:about="https://lareviewofbooks.org/article/when-story-loses-the-plot/">
    <title>When Story Loses the Plot | Los Angeles Review of Books</title>
    <dc:date>2026-01-03T06:45:15+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/when-story-loses-the-plot/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hannah H. Kim ponders the plotless narrative as a tool for meaning-making."]]></description>
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<item rdf:about="https://mcrawford.substack.com/p/craftsmanship-in-the-culture-industry">
    <title>Craftsmanship in the culture industry</title>
    <dc:date>2026-01-03T06:03:45+00:00</dc:date>
    <link>https://mcrawford.substack.com/p/craftsmanship-in-the-culture-industry</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the Netflix bid for Warner Brothers"

...

"There is a cloud of lousiness that hangs over many products and services these days, as though the people responsible for making it, or doing it, weren’t too concerned about the result. Sometimes this can shade over from insouciance to real perversity. As my friend Matt Feeney put it to me about a year ago, “Capitalism seems to have moved into an actively misanthropic stage. Corporations don’t just hate their workers. They hate their customers.”

I believe one source of it is what you might call alien ownership, in which an enterprise is controlled by parties who have no history with, and no special sympathy for, the product or service that the firm exists to provide -- no emotional or intellectual investment in the craft of it.

When it was announced on December 5 that Netflix made an offer to buy Warner Brothers film studios and associated properties, many people in Hollywood expressed dismay. The deal has since been contested by Paramount, with a “hostile takeover” bid of their own. However the ownership of Warner Brothers shakes out, it is worth thinking about the intuitions that caused people in the film and television business to freak out about the prospect of Netflix taking over a major studio. On December 11, a group of top film producers and other industry players sent a joint letter to congressional representatives, urging them to block the deal. It was published anonymously for fear of retaliation by Netflix, and expressed skepticism that films produced under Netflix would continue to be released in theaters, despite Netflix’s assurances. The film industry group pointed out that Netflix’s incentives are such that they do not want people sitting in theaters, as this represents time not on the platform. The industry letter suggests the whole ecosystem of Hollywood is put at risk with this deal, and the survival of an art form put in doubt.

Their fear expresses a worry that Netflix is not interested in movies or television — you know, characters, stories and all that. Their business model comes out of Silicon Valley rather than Hollywood. In an excellent article on Netflix from 2023 by David Roth, he quotes the actress and filmmaker Justine Bateman:

<blockquote>“I’ve heard from showrunners who are given notes from the streamers that ‘This isn’t second screen enough.’ Meaning, the viewer’s primary screen is their phone and the laptop and they don’t want anything on your show to distract them from their primary screen because if they get distracted, they might look up, be confused, and go turn it off.”</blockquote>

A show that is too interesting will monopolize a person’s attention, and it is assumed that nobody has the luxury of getting invested in a story to that degree. What is needed is a show that is glossy but humanly vacant. Of course, some of the shows on Netflix don’t fit this description; Stranger Things is loved by many. Sometimes the human spirit shines through despite all.

But, like every other institution subject to managerialism, Netflix is run by cadres of people whose competence is an omni-competence, expressed in an idiom of metrics that is transportable across industries. To repeat a point I made in my last post, the making of widgets is to be optimized by people who have never lovingly held this particular kind of widget in their hand.

The lovelessness of managerialism is like a pillow held firmly over the face of culture. Roth writes,

<blockquote>there is a shrinking and flattening that comes with being owned by people whose interests, on balance, are themselves notably small and flat. Every business these people touch winds up cheapened, worsened, and dispiritingly similar in its overall enfeeblement as a result. This, more than any heroic acts of innovation or creative destruction, is where the market is right now—driven to find just how diminished and demeaning a version of a once-useful service people are still willing to pay for.</blockquote>

Under managerialism, the thing-in-itself (here, television drama) recedes; all the real action happens on a meta level. But only primary things, concrete things, are lovable; abstractions and metrics are not. This system ruthlessly selects for mediocrities who will not disturb the system’s need for vacancy.

The reality-deficit that comes with this late form of capitalism tends to back up, like a sewer line, and come gurgling to the surface where it soils even the meta-layer where metrics are supposed to remain clean. The occasion for Roth’s expose of Netflix was the screenwriters’ and actors’ strike of 2023. The unions tried to force Netflix and the other streaming services to reveal their numbers so workers could be compensated based on a realistic picture of how much their content was being viewed. The streaming services resisted this tooth and nail. Their business model appears to rely on their ability to keep their metrics unverifiable. Roth quotes a Hollywood insider who says everyone knows the numbers claimed by the streamers are fake. “[S]treamers can and do say whatever they want as a way to test what investors and the broader public will believe.”

Managerialism is a form of political economy in which the middle-man steps in with a claim that he has some special competence, through the exercise of which new efficiencies can be realized, or some process of production or distribution can be optimized through quantitative rigor. But a funny thing then happens. His metrics easily come detached from the underlying things they are meant to track, no doubt because the incentives of the manager are tied to metrics, rather than directly to the thing. The latter orientation is characteristic of the craftsman, via the “internal rewards” and satisfactions that are intrinsic to some skilled practice (such as making good television), as opposed to the “external rewards” of money, or social position, or other goods that may be a second-order consequence of getting to be really good at something. But you can’t get good at something while focused on external rewards. You have to go deep into the practice itself.

As Eugyppius says, “Managerialism is an ever-advancing process of decay masquerading as an administrative system, and it has become a defining pathology of Western civilization.” One result is a spreading “crisis of competence”, or the death of craftsmanship as an ethic. Applied to the culture industry, managerialism seems to generate products that are hard to get emotionally invested in. In the case of the Silicon Valley takeover of television, this may even be by design. The customer’s attention must remain available on multiple fronts.

It is hard to see how the deadening effect of managerialism might be overcome, as our class structure is built on it. Due to the overproduction of degree-holders, the layer of people engaged in the meta-work of abstraction grows ever thicker. It generates its own demand, parasitical on the economy of the real. If the cumulative effect is culturally suffocating, this needn’t be taken as a judgment of the personal qualities of those with bullshit jobs. Rather, they are trapped within a system that demands that they suspend what comes most naturally to a human being: taking an active and affectionate interest in real things."]]></description>
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<item rdf:about="https://blog.ayjay.org/motion-and-machine/">
    <title>motion and machine – The Homebound Symphony</title>
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<item rdf:about="https://yalereview.org/article/bilge-ebiri-terrence-malick">
    <title>The Yale Review | Bilge Ebiri: “Why Terrence Malick Is the Most…</title>
    <dc:date>2025-12-24T00:08:45+00:00</dc:date>
    <link>https://yalereview.org/article/bilge-ebiri-terrence-malick</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the auteur is the most influential director in Hollywood"]]></description>
<dc:subject>terrencemalick 2025 film filmmaking influence ramellross colsonwhitehead treeoflife chloézhao nomadland clintbentley traindreams denisjohnson humanism jacobswinney andrewdominik billyweber johnbleasdale néstoralmendros lindamanz openness spontaneity discovery ajedwards davidlowery margaretannedoody eugenerichards bilgeebiri thetreeoflife davidgordongreen idaho hermits recluses solitide regret</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4fcd8af9cde3/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=W6rKXARozAM">
    <title>Sheffield Doc Fest 2017 The BBC Interview Louis Theroux meets Nick Broomfield - YouTube</title>
    <dc:date>2025-12-22T06:45:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=W6rKXARozAM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nick Broomfield's interview by Louis Theroux with Film Clips at Sheffield Doc Fest in June 2017. 

In a career spanning more than four decades, Nick Broomfield is one of the most influential documentary makers of our time. Having initially carved his name in hard hitting observational fare, when ‘Driving me Crazy’ went awry in 1988 Nick decided to place himself in the story, going on to make a number of acclaimed films including Biggie and Tupac, Aileen Wuornos: The Selling of A Serial Killer and Kurt & Courtney. Nick returned to Doc/Fest in 2017 with his latest film, Whitney ‘Can I Be Me’. 

In the 2017 BBC Interview, Louis Theroux, himself no stranger to being centre of the action, talked to Nick about his career and latest film."]]></description>
<dc:subject>via:morgan 2015 louistheroux nickbroomfield documentary film filmmaking</dc:subject>
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<item rdf:about="https://www.dacapopress.com/titles/jean-luc-godard/godard-on-godard/9780306802591/">
    <title>Godard On Godard by Jean-luc Godard | Da Capo</title>
    <dc:date>2025-12-16T05:42:20+00:00</dc:date>
    <link>https://www.dacapopress.com/titles/jean-luc-godard/godard-on-godard/9780306802591/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Jean-Luc Godard, like many of his European contemporaries, came to filmmaking through film criticism. This collection of essays and interviews, ranging from his early efforts for La Gazette du Cinéma to his later writings for Cahiers du Cinéma, reflects his dazzling intelligence, biting wit, maddening judgments, and complete unpredictability. In writing about Hitchcock, Welles, Bergman, Truffaut, Bresson, and Renoir, Godard is also writing about himself-his own experiments, obsessions, discoveries. This book offers evidence that he may be even more original as a thinker about film than as a director. Covering the period of 1950-1967, the years of Breathless, A Woman Is a Woman, My Life to Live, Alphaville, La Chinoise, and Weekend, this book of writings is an important document and a fascinating study of a vital stage in Godard’s career. With commentary by Tom Milne and Richard Roud, and an extensive new foreword by Annette Michelson that reassesses Godard in light of his later films, here is an outrageous self-portrait by a director who, even now, continues to amaze and bedevil, and to chart new directions for cinema and for critical thought about its history."]]></description>
<dc:subject>jean-lucgodard books film frenchnewwave filmmaking cahiersducinéma alfredhitchcock tommilne richardroud annettemichelson jeanrenoir robertbresson ingmarbergman françoistruffaut orsonwells</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:alfredhitchcock"/>
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<item rdf:about="https://www.youtube.com/watch?v=EwTUM9cFeSo">
    <title>Why don't movies look like *movies* anymore? - YouTube</title>
    <dc:date>2025-11-21T22:32:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=EwTUM9cFeSo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Remember when movies used to look good?

Rich shadows, bold colors, and depth. But now? A lot of films and shows look flat, dull, and lifeless. In this video, I break down why modern cinematography feels so uninspired, and it’s NOT digital’s fault. Let’s talk about dynamic range, lighting, and why intentional choices matter more than ever.

What you’ll learn:
 • Why older movies look better than modern ones
 • How dynamic range & contrast affect the cinematic look
 • The role of VFX, lighting, and production design in the decline of movie aesthetics

James Mathieson clip from The Unscriptify Podcast. 

Movies featured:
The Parent Trap
Superbad
Zodiac
WICKED
Se7en
The Killer"]]></description>
<dc:subject>film filmmaking patricktomasso cinematography lighting 2025 highdinamicrange intention taste talent aesthetics parenttrap deancundey superbad filmproduction johnmathieson davidfincher craft realism</dc:subject>
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</item>
<item rdf:about="https://mubi.com/en/lists/chilean-film-chronology">
    <title>Chilean film chronology - Movies List on MUBI</title>
    <dc:date>2025-11-14T07:49:56+00:00</dc:date>
    <link>https://mubi.com/en/lists/chilean-film-chronology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Not always a pretty picture. Chile’s film industry went into decline in the late 1940s and hundreds of early films are lost or out of circulation. Much of what is available is mediocre at best (usually comedies and melodramas trying to emulate Mexico’s Golden Age). The “hidden gems”:, of which there are many, are almost all in dire need of restoration and distribution. Good documentary and fiction work started to emerge in the late 1950s (with 1967-1973 being the years of the socially committed New Chilean Cinema) but the 1980s was the most barren period, as filmmakers went into exile after the US-backed 1973 Pinochet coup and support for film dried up during his military dictatorship (1973-1990). The most internationally famous Chilean directors (Alejandro Jodorowsky, Raúl Ruiz and Patricio Guzmán) made their names abroad – Miguel Littin, Silvio Caiozzi and Andrés Wood were probably the best known Chilean directors in Chile itself. Partly thanks to the State’s improved cultural policies since 2000, production has increased greatly between 1990 and 2020 (15 or so features are currently being made annually rather than just 1 or 2). From 2005 onwards, young auteurs of the so-called Newest Chilean Cinema like Alejandro Fernández Almendras (b.1971), Marcela Said (b.1972), Alicia Scherson (b.1974), Sebastián Lelio (b.1974), Pepa San Martín (b.1974), José Luis Torres Leiva (b.1975), Cristián Jiménez (b.1975), Pablo Larraín (b.1976), Matías Bize (b.1979), Sebastián Silva (b.1979) and Dominga Sotomayor Castillo (b.1985) have started doing interesting work which has received international festival and even Oscar recognition. It should be added that mainstream Hollywood product usually dominates Chilean cinemas, though locally made biopics and sex comedies (often direct tie-ins with talk radio and reality TV) sometimes do find a large audience. There are also genre-minded guys like Ernesto Díaz Espinoza (b.1978), Jorge Olguín (b.1977), Patricio Valladares (b.1982) and Nicolás López (b.1983) who no doubt would like a Hollywood career like Alexander Witt, Claudio Miranda, Spanish-Chilean Alejandro Amenábar or Swedish-Chilean Daniel Espinosa. CHILEAN FILMS WHICH ARE WELL KNOWN OUTSIDE CHILE: The Battle of Chile (1975-9), La frontera (1991), Machuca (2004), Tony Manero (2008), La nana (2009), Nostalgia for the Light (2010), No (2012, the first Chilean film to be nominated for Best Foreign Language Film Oscar), Gloria (2013), A Fantastic Woman (2017, Chile’s second nomination becomes its first winner) CHILEAN FILMS WHICH ARE WELL KNOWN IN CHILE: The Big Chamorro Circus (1955), Largo viaje (1967), Three Sad Tigers (1968), Jackal of Nahueltoro (1969), Valparaiso My Love (1969), Little White Dove (1973), Julio Begins in July (1977), Johnny 100 Pesos (1994), Gringuito (1998), El chacotero sentimental (1999), Coronation (2000), Taxi para tres (2001), Ogu and Mampato in Rapa Nui (2002), Sexo con amor (2003), Subterra (2004), Machuca (2004), El rey de los huevones (2006), Que pena tu vida (2010), Violeta se fue a los cielos (2011), Que pena tu boda (2011), Que pena tu familia (2012), Stefan v/s Kramer (2012), El ciudadano Kramer (2013), Bear Story (2014, Chile’s first Oscar winner – for Short Animation), Sin filtro (2016), No estoy loca (2018) DIRECTORS: Adelqui Migliar (1891-1956), Pedro Sienna (1893-1972), Jorge Délano ‘Coke’ (1895-1980), Alberto Santana (1897-1966), Juan Pérez Berrocal (1898-1988), Eugenio de Liguoro (1899-1952), José Bohr (1901-1994), Tito Davison (1912-1985), Rafael Sánchez (1920-2006), Patricio Kaulen (1921-1999), Naum Kramarenco (1923-2013), Fernando Balmaceda (1923-2014), Armando Parot (1923-1995), Aldo Francia (1923-1996), Sergio Bravo (b.1927), Claudio Guzmán (1927-2008), Alejandro Jodorowsky (b.1929), Claudio Di Girólamo (b.1929), Helvio Soto (1930-2001), Pedro Chaskel (b.1932), Alvaro Covacevich (b.1933), Raúl Ruiz (1941-2011), Patricio Guzmán (b.1941), Miguel Littin (b.1942), Rolando Klein (b.1942), Silvio Caiozzi (b.1944), Carlos Flores del Pino (b.1944), Marilú Mallet (b.1944), Valeria Sarmiento (b.1948), Claudio Sapiaín (1948-2010), Sebastián Alarcón (b.1949), Cristián Sánchez (b.1951, Ignacio Agüero (b.1952), Gonzalo Justiniano (b.1955), Andrés Wood (b.1965), Sebastián Lelio (b.1974), Pablo Larraín (b.1976) ACTORS: Eugenio Retes (1895-1985), Antonio Prieto (1926-2011), Luis Alarcón (b.1930), Nelson Villagra (b.1937), Sergio Hernández (b.1957), Alfredo Castro (b.1962) ACTRESSES: Rosita Serrano (1914-1997), Bélgica Castro (1921-2020), Malú Gatica (1922-1997), Chela Bon (1930-2010), Gloria Münchmeyer (b.1940), Valentina Vargas (b.1964), Amparo Noguera (b.1965), Leonor Varela (b.1972) WRITERS: Alberto Blest Gana (1830-1920), Gabriela Mistral (1889-1957), Pablo Neruda (1904-1973) María Luisa Bombal (1910-1980), Nicanor Parra (1914-2018), José Donoso (1924-1996), Antonio Skármeta (b.1940), Ariel Dorfman (b.1942), Isabel Allende (b.1942), Luis Sepúlveda (1949-2020), Diamela Eltit (b.1949), Pedro Lemebel (1952-2015), Roberto Bolaño (1953-2003), Roberto Ampuero (b.1953), Alberto Fuguet (b.1964) CINEMATOGRAPHERS: Ricardo Younis (1918–2011), Héctor Ríos (1927-2017), Jorge Müller Silva (1947-1974), Claudio Miranda (b.1965) COMPOSERS: Alfonso Leng (1894-1974), Gustavo Becerra-Schmidt (1925-2010), Luis Advis (1935-2004), Sergio Ortega (1938-2003), Jorge Arriagada (b.1943) NON-CHILEAN FILMS OF INTEREST: The Battles of Coronel and Falkland Islands (1927, Summers), In Search of the Castaways (1962, Stevenson), State of Siege (1972, Costa-Gavras), The Suns of Easter Island (1972, Kast), The Embassy (1973, Marker), La victoria (1973, Lilienthal), The Tiger Leaps and Kills but It Will Die… It Will Die (1973, Álvarez), Chilean September (1973, Muel and Robichet), Lördags Chile (1974, Nestler), It’s Raining on Santiago (1974, Soto), Earthquake in Chile (1975, Sanders-Brahms), Hitlerpinochet (1975, Forch & Herrmann), La spirale (1976, Mattelart, Mayoux, Meppiel and Marker), Letters from Marusia (1976, Littin), Cantata de Chile (1976, Solás), Night Over Chile (1977, Alarcón and Kosarev), I See This Land from Afar (1978, Ziewer), Prisioneros desaparecidos (1979, Castilla), Santa Esperansa (1980, Alarcón), Missing (1982, Costa-Gavras), Sweet Country (1987, Kakogiannis), Terre sacrée (1988, Pacull), Death and the Maiden (1994, Polanski), Chili con carne (1999, Gilou), Southern Cross (1999, Becket), Waking the Dead (2000, Gordon), 11 09 01 September 11 (2002, the Loach segment), The Motorcycle Diaries (2004, Salles), Pinochet’s Last Stand (2006, Curson Smith), The Black Pimpernel (2007, Faringer), Quantum of Solace (2008, Forster), The Dancer and the Thief (2009, Trueba), German Souls – Life After The Colonia Dignidad (2009, Farkas and Zuber), Nae pasaran (2013 short, Bustos Sierra), Vicenta (2014, Valencia), El Legado (2015, Anjari-Rossi), Colonia (2015, Gallenberger), Adrift (2016, Le Couteur), Nae pasaran (2018 feature, Bustos Sierra)"]]></description>
<dc:subject>chile film filmmaking history lists</dc:subject>
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<item rdf:about="https://podcasts.apple.com/us/podcast/werner-herzog/id1436346407?i=1000637357339">
    <title>Werner Herzog - City Arts &amp; Lectures - Apple Podcasts</title>
    <dc:date>2025-11-14T06:18:47+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/werner-herzog/id1436346407?i=1000637357339</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, legendary filmmaker Werner Herzog. He’s made over 70 movies – most of them documentaries like Fitzcarraldo, Aguirre, the Wrath of God, and Grizzly Man. Herzog’s style is so distinctive that his films are recognizable practically from the moment they start. His techniques can be controversial too, when it comes to his unusual casting, and his own presence in the stories he’s telling.  On Oct 21st, 2023, Herzog came to the Sydney Goldstein Theater in San Francisco to talk to Caterina Fake about filmmaking and writing, including his new memoir, Every Man for Himself and God Against All."

[See also:
https://caterina.net/2023/11/02/what-would-herzog-do/
https://caterina.substack.com/p/what-would-herzog-do

"When I was given the chance to host the live on stage conversation with Werner Herzog for City Arts and Lectures in San Francisco I was barely able to believe it. What a gift! What a chance!

In preparation I did all the reading–and watching. I watched Aguirre Wrath of God again, marveled at Grizzly Man and the tragedy–or maybe triumph?–of Timothy Treadwell. I watched Stroszek again, my favorite Herzog movie. I watched a lot of his documentaries. Herzog is preposterously prolific, having made over 70 films, so if you can spend weeks in the dark, watching. (soon you can, at the PFA Herzog retrospective in November). They are all great; as Roger Ebert said, not a single one is compromised, even the failures are magnificent. I watched the video of him getting shot while being interviewed for the BBC, possibly the most Herzog response ever: he looks mildly startled and looks up. “What was that?” he says, once again cheating death. He’s a pop icon and has played various villains in movies and TV, including in Jack Reacher. He’s been in The Mandalorian and The Simpsons, and my favorite of his roles: the downcast voice of a heartbroken plastic bag, who’d lost his “creator”, the woman who first brought him home from the grocery store. 

Herzog has also written books and poetry. He’s said that he thinks he will be remembered more for his writing than his films. Films are the voyage, he says. But writing is home. He’s just written a memoir, Every Man for Himself, and God Against All, which is what we would be talking about, in San Francisco, soon. His publicist said: don’t ask about his films. Talk about his memoir, his books and his writing. OK. 

The memoir was everything I’d hoped: ecstatic truth, the wisdom of the snake; the exhilaration of getting shot at and missed, episodes of arrest and detention, rule-bending and working around the obstacles endlessly presented by bureaucrats and uniformed underpersons. Mike Tyson appeared unexpectedly. A Caliban on the island. There was a paean to the Oxford English Dictionary, the actual, physical, 20 volume set, which he thinks of as one of the greatest cultural achievements of all time. I agree! There’s more charm and sweetness than you’d expect from this sometimes gruff Bavarian man of the mountains, the tundra, the jungle, the desert. 

After spending much of a day with him, I left feeling energized and ready to undertake ambitious projects! I thought–knew!--what I was capable of. This is what it can be like being around people like him. I hope some of you got to hear the conversation in person, because in person is different than watching it on a screen. Herzog was insightful, warm and funny; he told stories uplifting and harrowing and often completely unexpected and at the end he got a standing ovation, which went on and on. It made him happy. And made me happy.

Now, a week later, I am thinking about that experience, and how people like Herzog make good and hard work possible for others. If what’s impossible for others is possible for him, it’s possible for you too. You can ask yourself, when you find someone worth emulating, what would they do? You could make a bracelet, and whenever you were about to give up, when things got too hard you could snap it against your wrist and remember who you meant to become, get your gumption going again. What Would Herzog Do? 

We know more about how Herzog creates his movies because he talks about it a lot, first of all, because he is asked about it, because the way he works is fascinating and sometimes extreme. There’s a lot of second hand material, accounts of the making of his work too. Les Blank made The Burden of Dreams, a documentary of the making of Fitzcarraldo, a movie about the nearly impossible and completely irrational desire of a man to move a steamboat over a mountain, to build an opera house, so Caruso could sing there, in the middle of the jungle. The making of the Fitzcarraldo was itself even more difficult than moving the steamboat, more difficult than the story it was meant to depict. It was like a reflection, phylogeny recapitulates ontogeny, Triple E Extreme Exaggerated Ekphrasis, a Portrait in a Convex Mirror (Ashbery’s), a movie bursting from the borders of itself. 

What Would Herzog Do? Maybe walk over mountains, machete his way through a jungle, travel to remote, icy, volcanic, idyllic or dangerous regions, consort with grizzly bears, be a ski jumper. He would definitely advise you to love deeply. Definitely advise you to read. When Herzog advertised his Rogue Film School in 2014 (which was already full by the time I applied, to my great disappointment) he published a reading list, which included The Peregrine by J.A. Baker, which he frequently recommends (it’s great, read it) The Poetic Eddas and The Conquest of New Spain, neither of which I finished. 

What Else Would Herzog Do? For one thing, he probably wouldn’t bother reading anyone else’s reading list, but stick with what interests him. He’d stick to his own vision. He doesn’t see very many movies, maybe 3 or 4 a year. Unlike Scorcese, who sees movies constantly. Herzog has conviction in his own filmic vision and he’s not influenceable. At dinner before our talk someone asked if he’d seen the Barbie movie, maybe just to bait him? Unsurprisingly he hadn’t seen it, but he had seen the ads. He assumed a sour expression. “Hell,” he concluded. “The world of Barbie looks like how I imagine hell.” 

It’s a privilege to be around brilliant people doing brilliant things, and gives you the energy you need to work on your own great undertaking, your own impossible project. So make the effort to go out and see amazing people like Herzog at places like City Arts and Lectures, 92nd Street Y, or  other places near you.  Read. Don’t get distracted by meaningless tripe. Don’t fight for prizes not worth winning. Follow through, get it done, persist, learn to pick locks and walk long distances. Be strong, be smart, brush you teeth, be kind, work hard, be loving, be you, be beautiful. Brush your teeth? It’ll make sense when you listen to the conversation."]]]></description>
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    <title>La literatura de los hijos, a 50 años del golpe militar chileno | Babelia | EL PAÍS</title>
    <dc:date>2025-11-12T06:33:03+00:00</dc:date>
    <link>https://elpais.com/babelia/2023-09-09/la-literatura-de-los-hijos-a-50-anos-del-golpe-militar-chileno.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Desde finales de los noventa, una nueva generación de escritores y cineastas se ha volcado en contar las historias, tan íntimas como colectivas, de las infancias vividas bajo la dictadura de Pinochet"

[archived:
https://archive.ph/jS1Cn ]

"Hace unas semanas, la Corte de Apelaciones de Santiago ordenó reabrir el caso del secuestro de la cineasta Macarena Aguiló Marchi, ocurrido en 1975, cuando ella tenía apenas tres años, de mano de los agentes de la dictadura Miguel Krassnoff y Rolf Wenderoth. Ellos buscaban ejercer presión sobre el padre de la niña, Hernán Aguiló, por entonces miembro del Movimiento de Izquierda Revolucionaria (MIR), para que se entregara. El fallo constituye un pequeño triunfo en un país que, a 50 años del golpe militar, persiste como nunca en la desmemoria y la negación de la violencia de estado.

El secuestro de Macarena Aguiló aparece brevemente relatado por ella misma en el imprescindible documental El edificio de los chilenos, del 2010. Con gran inteligencia y sensibilidad, la directora decide no detenerse en esa historia —que apenas recuerda y que solo corrobora hasta qué punto niños y niñas fueron utilizados en uno de los más siniestros capítulos de la historia nacional—, sino que narra todo el periplo posterior, especialmente los dilemas de la lucha armada, ya que tras ser devuelta por sus captores, Aguiló fue llevada a Cuba para formar parte de un experimento utópico, las “familias sociales” que cuidarían a los hijos de los militantes mientras ellos se iban a combatir a Chile. La gran habilidad narrativa de Aguiló permite pensar no solo el conmovedor destino de tantos militantes y sus hijas e hijos, marcado por la violencia y la pérdida, sino el daño y las grietas de todo un sistema, que perduró por 17 años en el país. A propósito de la reciente resolución judicial, la cineasta escribió en sus redes sociales: “Algo se ajusta en el cuerpo. Un acople del tiempo. No solo porque abre la posibilidad de hacer justicia, sino porque algo se ordena en la disociación existente entre todas las versiones: las con verdades a medias, las negacionistas latentes y la de este inesperado fallo”.

La historia de Aguiló y su película ofrecen un buen punto de partida para reflexionar sobre una serie de obras literarias y cinematográficas, de ficción y autobiográficas, que en los últimos 25 años se remontan a las infancias vividas bajo dictadura. La perspectiva del niño o la niña es un recurso estético que permite contar con más eficacia historias parciales, subjetivas e íntimas, a su vez compartidas y colectivas, sobre un trauma político que en la mayoría de los relatos chilenos es la dictadura y los años posteriores a ella, en que no hubo reparación ni justicia para las víctimas de la violencia de Estado. El filtro del recuerdo o la voz infantil van perfilando, con sus historias fracturadas e imperfectas, una memoria pública que no cesa de escribirse.

En los mejores casos, estas narrativas son también críticas de sus propias grietas, conscientes de la imposibilidad de restablecer una verdad perdida y única. Las esquirlas de la violencia salpican aquí y allá la conciencia y los textos de quienes comenzaron, a fines de los noventa, a escribir sobre la dictadura y los años que siguieron, de definitiva instalación económica neoliberal.

La irrupción de los nacidos a partir de 1970 en la escena literaria, fue sin duda un hito que habría de modificar el paisaje narrativo chileno. Los primeros textos aparecen hace ya casi 30 años: la novela En voz baja, de Alejandra Costamagna (1996), reelaborado por ella en el importante libro de relatos Había una vez un pájaro (2013), y Memorias prematuras, de Rafael Gumucio (1999). No obstante, la idea de la “literatura de los hijos” comienza a rondar en la prensa y la crítica principalmente a partir de Formas de volver a casa (2011), de Alejandro Zambra, quien la usa para titular uno de sus capítulos. Esta novela de matiz autobiográfico podría llamarse también “Formas de escribir la literatura de los hijos”, porque formula con gran complejidad narrativa y estética la relación entre la memoria personal y la historia del país. Es, prácticamente, una novela de tesis. Quizás debido a que pone el foco en la clase media, media-baja, tanto éste como otros libros de Zambra (Mis documentos, Facsímil) han tenido una amplia recepción del público en Chile. Lectores y lectoras han podido verse identificados: hijos, hijas de padres empleados, obreros u oficinistas cuyas familias temían intervenir políticamente, por miedo no solo a la feroz represión, sino también a la precariedad laboral. La perspectiva de Zambra rescató y anticipó conflictos de clase primordiales en los años sesenta y setenta, que hemos visto nuevamente expuestos en la vida social chilena desde la revuelta de octubre de 2019.

Bajo la etiqueta de “los hijos” —que, como toda etiqueta, puede convertirse en una cárcel— podríamos incluir numerosos libros. Novelas, autoficciones y textos testimoniales como Escenario de guerra (2000), de Andrea Jeftanovic; Camanchaca (2009), de Diego Zúñiga; Ruido (2012), de Álvaro Bisama; Fuenzalida (2012) y Space Invaders (2013), de Nona Fernández; Mi abuela: Marta Rivas González (2013), de Rafael Gumucio; La edad del perro (2014), de Leonardo Sanhueza; La resta (2014), de Alia Trabucco; La imaginación del padre, de Luis López-Aliaga (2014); El sur (2014), de Daniel Villalobos; Colección particular (2015), de Gonzalo Eltesch; En pana (2016), de Martín Cinzano; Álbum de familia (2017), de Sara Bertrand (2017); Kramp (2017), de María José Ferrada; Estampas de niña (2018), de Camila Couve; Ríos y provincias (2019), de Romina Reyes; Ella estuvo entre nosotros (2019), de Belén Fernández Llanos; Papelucho gay en dictadura (2019), de Juan Pablo Sutherland; Jugar a la guerra (2021), de Nicolás Meneses; Las heridas (2021), de Arelis Uribe y, más recientemente, Mambo, de Alejandra Moffat (2022); Señales de nosotros, de Lina Meruane (2023) y La resaca de la memoria, de Verónica Estay Stange (2023). También se podrían incluir algunos relatos en las colecciones de cuentos Incorruptos (2015), de Carolina Melys; Qué vergüenza (2015), de Paulina Flores; Quiltras (2016), de Arelis Uribe y Piñen (2019), de Daniela Catrileo.

Lo que late en estos “relatos de filiación”, como los llamarían los franceses Dominique Viart y Laurent Demanze, es la búsqueda, desde la mirada del niño o el recuerdo del adulto, de todo aquello que la familia y la sociedad ocultaron, y que en última instancia se vincula con la violencia. Es el secreto que quedó encriptado, el trauma que despunta en las palabras a medias, los silencios, los flashbacks al pasado, los registros oníricos o el hallazgo de archivos por largo tiempo ocultos.

Hace años escribí que una imagen recurrente en la literatura de hijas e hijos era la del viaje en auto con la familia, las niñas y niños sentados en el asiento trasero del auto, dejándose llevar por sus desorientados, indolentes o asustados padres. Un lugar que habla no solo de una visión estrecha, parcial, sino también de la imposibilidad de los niños de intervenir y llevar ellos las riendas de la historia. Escribe Zambra, al final de Formas de volver a casa: “Me parece abrumador pensar que en los asientos traseros van niños durmiendo, y que cada uno de esos niños recordará, alguna vez, el antiguo auto en que hace años viajaba con sus padres”. El asiento trasero del auto es, efectivamente, un motivo generacional, sobre todo entre quienes nacieron en los setenta y los ochenta: no había redes sociales, ni juegos electrónicos. Solo el aburrimiento sin fin de una carretera y esos padres sin mucho control de la situación, padres que serán juzgados por lo que hicieron… o lo que dejaron de hacer. La responsabilidad política, sin embargo, se extiende también a los niños, que vivieron los años idealizados o romantizados de la infancia, bajo la violencia y crueldad de la dictadura pinochetista. ¿Cómo se retorna al paraíso perdido de la infancia, si en él habitan los monstruos? “Mientras la novela sucedía, nosotros jugábamos a escondernos, a desaparecer”, escribe Zambra. La dictadura no duró tanto como para que los niños de entonces pudieran crecer y luchar contra ella, pero sí lo suficiente como para que toda su etapa formativa la experimentaran desde el miedo y la autocensura.

Sin embargo, algo de esto ha cambiado. Narrativas como La resta, de Alia Trabucco, en que son los hijos quienes van al volante, atravesando la cordillera con el ataúd de una madre en un coche fúnebre, abren nuevas interpretaciones sobre la historia y el lugar de los hijos en ella, tal vez más activo. En este sentido, no deja de ser simbólico que Michelle Bachelet, hija de un importante militar secuestrado, torturado y asesinado por la dictadura cuando ella tenía 23 años, haya sido presidenta de Chile dos veces, y que Gabriel Boric, nacido en 1985, bajo dictadura, pasara de ser líder estudiantil al mandatario más joven de la historia del país.

En los últimos años se incorporan relatos que aportan nuevas e importantes perspectivas, por ejemplo, Mambo, de Moffat, donde se cuenta la infancia clandestina de una niña y sus padres militantes, o La resaca de la memoria, de Estay Stange, en que la narradora se refiere tanto a su tío, un conocido agente de la dictadura, como a su familia exiliada. Las perspectivas de militantes y familiares de los represores en Chile hasta ahora se habían dado en los documentales, si bien tiene más presencia en la literatura de hijas e hijos en Argentina, en obras como La casa de los conejos (2007), de Laura Alcoba, o Diario de una princesa montonera (2012), de Mariana Eva Pérez.

En Estados Unidos —y pensando en el Holocausto—, Marianne Hirsch acuñó el concepto de “postmemoria” para designar el recuerdo que desarrollan las generaciones que no vivieron directamente un hecho traumático, pero que han quedado tocadas, sin duda, por su sombra. El concepto sirve para entender que los procesos de memoria se despliegan en una multiplicidad de relatos y desde temporalidades diversas, siempre teñidas de su propia actualidad. El pasado se convierte, así, en algo móvil, fluido, lo que hace imposible cerrar la rememoración colectiva. En Chile, este proceso ha pasado por diversas etapas, desde la esperanza en que se resolvieran los casos de derechos humanos, hasta la profunda decepción política que se vive hoy.

Pero, finalmente, la narrativa de los hijos —y con esto incluyo los relatos audiovisuales y teatrales— es una fantasía nominal que agrupa obras muy distintas, algunas estimulantes y necesarias; otras, malogradas, irrelevantes u oportunistas. Algunas pueden ser incluso dañinas desde el punto de vista de la memoria que procuran construir. Recientemente se ha premiado en Sanfic (Festival de Cine de Santiago) el documental Bastardo. La herencia de un genocida, de Pepe Rovano, en que el realizador, perteneciente al colectivo Historias desobedientes —familiares de represores que, a despecho de esta genealogía, defienden los derechos humanos no solo en Chile, sino también en Uruguay, Argentina y Paraguay—, narra en primera persona la historia de reencuentro con un padre que, a sus 35 años, nunca había conocido. Como indica el título, se trata de un condenado por crímenes de lesa humanidad contra seis comunistas asesinados en 1973. Esta historia transita por el difícil borde de la historia íntima y la pública, con un guion y montaje contradictorios, que acaban por engrandecer la figura del criminal, a diferencia de lo que ocurre, por ejemplo, en el delicadísimo y significativo texto literario de Verónica Estay Stange.

De aquí que hoy se perciba, al mismo tiempo que el surgimiento de miradas que estaban ausentes, cierto agotamiento de esta estética. Lo importante —y esto no es nada nuevo— no es qué se escribe (los hijos, los secretos familiares ocultos bajo la represión, las huellas de la violencia política contadas por una niña o un niño), sino cómo lo hacemos. Esto se hace evidente al leer a los mejores de estos autores, como Zambra, Costamagna, Fernández y algunos más, que apuestan formal, estéticamente, por contar historias que han sido sesgadas, a través de montajes literarios novedosos en que la investigación, el archivo y el fragmento construyen minuciosas y epifánicas capas de sentido. En esta línea, la literatura argentina, de impronta más desenfadada y experimental que la chilena, tiene también muchísimo que aportar a la discusión sobre los hijos, con obras de Félix Bruzzone, Marta Dillon, Patricio Pron y muchos más.

Por el contrario, algunos de sus cultores en Chile, como bien observa la escritora Diamela Eltit, se atrincheran inconscientemente en una “literatura selfi”, narcisista y acomodada al nuevo mercado identitario. Aunque busquen parodiar las figuras de poder o cuestionar herencias políticas y de clase, siempre es difícil ser irónico o rebelde, y fácil caer en la elegía de un yo meritocrático que supo distinguirse de su origen y su herencia. Las consecuencias sociales y políticas, como también la estética narrativa, pasan a un segundo plano, supeditadas a un yo superlativo.

Algunas de estas obras manifiestan, con su brújula rota, cierto desgaste, cuando de cara a la creciente movilización neofascista —no solo en Chile, sino en el mundo—, convendría mantener los instrumentos de navegación bien afinados. ¿Qué historias urge contar y cuál será la mejor forma de hacerlo? Formulo estas preguntas no solo a quienes las escriben, sino también a quienes las leemos en un espacio crítico y cultural como el chileno, cada día más renuente a la discusión política y literaria, y más dócil al mercado."]]></description>
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</item>
<item rdf:about="https://bigthink.com/high-culture/ken-liu-ai-art/">
    <title>The cinematograph, the &quot;noematograph,&quot; and the future of AI art - Big Think</title>
    <dc:date>2025-11-06T05:18:52+00:00</dc:date>
    <link>https://bigthink.com/high-culture/ken-liu-ai-art/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hugo-winning author Ken Liu explores what early cinema and Chinese poetry can teach us about AI’s potential as a new artistic medium."

...

"Key Takeaways

• The birth of cinema shows how new technologies often begin with limited applications but hold unforeseen potential for creative expression. 

• AI may become an artistic medium for exploring and playing with subjectivities, such as offering new ways to interpret and interact with poems and translations. 

• The evolution of artistic mediums, from cinema to AI, underscores the importance of experimentation and play in uncovering their transformative possibilities."]]></description>
<dc:subject>kenliu cinematograph cinema experimentation ai artificialintelligence poems poetry translation 2025 creativity expression georgesméliès noematograph augustelumière louislumière lumièrebrothers movement history narrative film filmmaking timeberners-lee tiktok chatgpt youtube llms language chenzi'ang wuzetian interpretation howwewrite writing languages machinelearning emilywilson subjectivity aiart art arts</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=q8ZR9-y4ik8">
    <title>How AI Will Translate Human Creativity as Sci-Fi and Reality Converge | The Futurology Podcast - YouTube</title>
    <dc:date>2025-11-04T18:43:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q8ZR9-y4ik8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The first machines mimicked our muscles. Today, they’ve learned to mirror our minds. Now they’re beginning to imitate something even closer to the core of our humanity – imagination itself. Sci-fi author, translator, and technologist Ken Liu calls this new medium the Noematagraph: a tool for capturing creativity and collaborating with AI in the same way cinema tells stories with actors, sound and a splash of light on a screen.

In this episode of Futurology, Liu joins Berggruen Press’ Executive Editor Nils Gilman to explore how AI blurs the line between artist and audience, code and consciousness. They discuss why storytelling has always been humanity’s most powerful technology and how machines, by learning to tell their own stories, may change what it means to express emotion in the AI age."]]></description>
<dc:subject>kenliu nilsgilman ai artificialintelligence creativity human humans humanism sciencefiction scifi art audience humanity emotion language communication biography emotions storytelling vladimirnabokov conversation orality rephrasings writing howwewrite dictionaries linguistics llms context consciousness meaning meaningmaking creativewriting translation ursulakleguin ursulaleguin coding feeling legal law legalwriting process voice style ernesthemingway hemingway fiction speculativefiction technology futurism stories dreams interiority unconscious reality collectiveunconscious science frankenstein maryshelley myth fantasy mythology photography film filmmaking cinema thoughts cinematograph georgesméliès noematograph augustelumière louislumière movement lumièrebrothers history narrative though subjectivity machinelearning participation participatory mediation affordances sociability personalization proteinfolding metaphysics metaphor simulation embodiment self existence text languange adaptation inte</dc:subject>
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</item>
<item rdf:about="https://www.nfi.edu/kuleshov-effect/">
    <title>Kuleshov Effect: Everything You Need to Know - NFI</title>
    <dc:date>2025-10-25T03:49:42+00:00</dc:date>
    <link>https://www.nfi.edu/kuleshov-effect/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Kuleshov effect is the idea that two shots in a sequence are more impactful than a single shot by itself. This effect is a cognitive event that allows viewers to derive meaning from the interaction of two shots in sequence. Kuleshov believed that the interaction of shots in filmmaking was what differentiated cinema from photography, as photographs are single shots in isolation that don’t allow viewers to derive the same meaning."]]></description>
<dc:subject>film filmmaking kuleshoveffect levkuleshov emotions filmediting psychology storytelling</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6587536eeef9/</dc:identifier>
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</item>
<item rdf:about="https://journals.openedition.org/1895/281">
    <title>Correspondance François Truffaut-Fernand Deligny</title>
    <dc:date>2025-10-17T22:59:22+00:00</dc:date>
    <link>https://journals.openedition.org/1895/281</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["

Bernard Bastide présente la correspondance qu’ont entretenue le cinéaste François Truffaut et le psychiatre Fernand Deligny (1913-1996) qui s’étaient connus par le truchement d’André Bazin. Le tournage des Quatre cents coups comme celui de l’Enfant sauvage s’éclairent ainsi des échanges que le cinéaste eut avec le psychiatre qui avait publié en 1955 une étude la Caméra, outil pédagogique, où le cinéma est envisagé comme un médiateur entre les autistes et « le monde des autres ». Deligny, tourna lui-même le Moindre Geste (1963-1971), achevé avec l’aide de Chris. Marker et de la coopérative SLON, qui incita un apprenti-cinéaste, Renaud Victor (1946-1991), à tourner Ce gamin-là auquel Truffaut apporta son aide. Cette correspondance fait partie du fonds Truffaut déposé à la BIFI."

...

"François Truffaut/Fernand Deligny Correspondence. Bernard Bastide presents the correspondence of filmmaker François Truffaut and psychiatrist Fernand Deligny (1913-1996) who met through film critic André Bazin. The filmmaker’s exchanges with the psychiatrist and author of the 1955 study la Caméra, outil pédagogique (The Camera as Pedagogical Tool)—in which the cinema is envisaged as mediator between autistics and “the world of others”—shed light on the filming of Truffaut’s Quatre cents coups (400 Blows) and l’Enfant sauvage (The Wild Child). Deligny himself would shoot Le Moindre Geste (The Slightest Gesture) (1963-1971), with the aid of Chris Marker and the SLON cooperative, a gesture which, in turn, incites apprentice filmmaker Renaud Victor (1946-1991) to film Ce gamin-là (That Child), with the help of Truffaut. This correspondence is part of the Truffaut collection held at the BIFI."]]></description>
<dc:subject>fernanddeligny françoistruffaut 2004 andrébazin chrismarker film filmmaking psychiatry autism bertrandbastide</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c2496f5550c8/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=smbR90q-cFE">
    <title>‘Succession’ Star Hiam Abbas on Palestine, Censorship, and 90 Years of Resistance - YouTube</title>
    <dc:date>2025-10-11T01:50:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=smbR90q-cFE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“We found ourselves in the middle of this genocide, which is still going on, unbelievably, still going on and trying to make a film about a period so long ago that feels so relevant… You cannot understand 1948 without understanding 1936.”

Mehdi Hasan sits down with Palestinian filmmaker Annemarie Jacir and Palestinian actress Hiam Abbas to discuss their latest film ‘Palestine 36,’ which explores the ‘Great Revolt’ against British rule in Palestine from 1936-39, before the Nakba in 1948.

The film is Palestine’s official submission to the Oscars for 2026 and received one of the longest ovations from an audience at the Toronto International Film Festival. They also discuss censorship in Hollywood and what it was like filming in the middle of an ongoing genocide.

CHAPTERS:
00:00 Intro
01:17 Toronto International Film Festival
05:15 Reliving Palestinian trauma
08:53 Setting the scene in Palestine
10:09 Will Palestine 36 resonate with people today?
13:30 Film industry after October 7th
16:54 Learning about British violence in Palestine on set
18:15 Takeaways from Palestine 36"]]></description>
<dc:subject>palestine history 1930s nakba 1936 1948 genocide ethniccleansing hiamabbas censorship annemariejacir operationalaqsaflood uk colonialism colonization film filmmaking zionism israel trauma hollywood mehdihasan</dc:subject>
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<item rdf:about="https://www.dollyli.com/">
    <title>Dolly Li | Video Journalist &amp; Filmmaker</title>
    <dc:date>2025-09-30T22:02:54+00:00</dc:date>
    <link>https://www.dollyli.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dolly Li is an award-winning journalist and documentary filmmaker known for investigative character-driven stories that unpack the complexities of race, religion, power, and culture.

She most recently directed Ghosts of Chinatown for Hulu’s true crime docuseries Out There and served as a cultural consultant on Ryan Coogler’s 2025 thriller Sinners.

Dolly began her career at Al Jazeera’s AJ+, where she produced and hosted Untold America, earning the show its first Northern California Emmy in 2017. In 2018, she was tapped to launch Goldthread, a digital video platform under the South China Morning Post, where she led editorial strategy to bring nuanced stories from China, Taiwan, and Hong Kong to a global audience.

After returning to the U.S., she created and showran Historian’s Take for PBS, a pop culture and history series that became the first PBS Digital Studios show nominated for both an NAACP Image Award and a Daytime Emmy in 2023.

Dolly is the founder of Plum Studios, where she develops documentaries and nonfiction series. She is currently directing a feature documentary about chef Martin Yan, with support from ITVS.

Born and raised in Brooklyn, she studied visual arts and economics at Rice University and is now based in Los Angeles."]]></description>
<dc:subject>dollyli documentary plumstudios losangeles riceuniversity journalism film filmmaking ryancoogler sinners culture china taiwan hongking asia popculture history pbs martinyan</dc:subject>
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<item rdf:about="https://californiarevealed.org/do/e8944423-2dcc-4ba5-a0e0-52b48bca333d">
    <title>The Dark Raptures of Mike Davis's L.A. | California Revealed</title>
    <dc:date>2025-09-30T20:48:09+00:00</dc:date>
    <link>https://californiarevealed.org/do/e8944423-2dcc-4ba5-a0e0-52b48bca333d</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Los Angeles author/academic/cultural critic Mike Davis leads a panel discussion on imagery of the destruction of Los Angeles in mass media, as well as the Southland's architecture, cultural geography, political and racial turmoil, and mythopoeic presence. Other speakers are historian Kerwin Klein and editor David Reid."]]></description>
<dc:subject>via:javierarbona mikedavis losangeles 1997 randolphstarn davidreid kerwinleeklein cityofquartz politics economics geography socal architecture massmedia destruction dystopia apoalypse art literature film filmmaking race racialturmoil</dc:subject>
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<item rdf:about="https://www.nytimes.com/2025/09/17/business/robert-redford-hollywood.html">
    <title>Robert Redford Didn’t Love Hollywood, Yet Hollywood Loved Him - The New York Times</title>
    <dc:date>2025-09-18T16:14:19+00:00</dc:date>
    <link>https://www.nytimes.com/2025/09/17/business/robert-redford-hollywood.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Mr. Redford’s outspoken opinions and his championing of young filmmakers overshadowed his many criticisms of the industry."

...

"Robert Redford was not subtle about his distaste for Hollywood.

He loathed awards season, the annual spree of self-congratulation and glittery excess that starts in August and culminates with the Academy Awards in March. His face would frost over if you asked what he thought about the mindless sequels and remakes churned out by the film industry. He lived in the mountains of Utah, where he died on Tuesday, eschewing the air-kiss culture of fashionable Los Angeles neighborhoods.

“He didn’t want to be where elite breeds eliteness,” said John Cooper, who for 32 years worked at Mr. Redford’s Sundance Film Festival, most recently as director.

The feelings were not mutual.

Hollywood tends to have very little tolerance for criticism, whether it is from people outside the industry or at the center of it. But it would be difficult to find anyone in Hollywood who resented Mr. Redford for his stinging assessments, or his decision to spend most of his time in Utah.

To put it simply, the movie capital adored him.

“The amount of gratitude that the industry has for what Bob built and sustained and championed is really without peer,” said Bill Kramer, chief executive of the Academy of Motion Picture Arts and Sciences, referring to the Sundance festival and its related workshops. “There is nothing but love.”

Mr. Redford was revered in part because he said out loud what many Hollywood figures think privately but are too afraid for their jobs to speak openly. That includes some of the powerful executives who work at studios putting sequel upon sequel into production. They don’t make those movies because they are fulfilled by them; they make them to sell tickets.

Hollywood is mostly run by people whose love of movies was formed in the 1970s and 1980s, when Mr. Redford was using his celebrity to push through seminal political thrillers like “All the President’s Men,” difficult dramas like “Ordinary People” and commentaries on societal issues like “The Milagro Beanfield War.” These are the kinds of films that they would like to make if only they could.

Mr. Redford was also widely admired in Hollywood for his personal politics, in particular his concern over environmental issues. A trustee of the Natural Resources Defense Council, he helped stop construction of a coal-fired power plant and a six-lane highway, both in Utah.

In 1981, Mr. Redford founded the Sundance Institute, a nonprofit dedicated to cultivating fresh cinematic voices. He took over a struggling film festival in Utah in 1984 and renamed it after the institute a few years later. Since then, thousands of directors, writers, actors and other film craftspeople have gotten their start in Hollywood by earning a spot in one of the highly competitive filmmaking workshops, or having their film gain entry into the Sundance Film Festival.

Steven Soderbergh, Ryan Coogler, Quentin Tarantino, James Wan, Darren Aronofsky, Nicole Holofcener, Paul Thomas Anderson, David O. Russell, Robert Rodriguez, Chloé Zhao and Ava DuVernay all ascended through Sundance.

“He wanted us to be artistically uncompromising — take risks, don’t listen to outside influences,” Mr. Cooper said, speaking of the films selected to play at the festival. Inevitably, Mr. Redford would receive a call from one of his friends or an agent complaining about someone whose film got cut. “He always backed us up, and that is a rare quality in the business,” Mr. Cooper said.

He also loved getting into the muck of the moviemaking process. Trevor Groth, a longtime programmer for the festival, said Mr. Redford would spend loads of time at the labs where up-and-coming filmmakers workshopped their scenes, helping to coach them along.

“He would work both with the actors and the directors and challenge them and push them so that they would get the best version,” he said, adding:  “He is really there to unlock their vision.”

Mr. Redford was also more Hollywood than he sometimes let on, preferring his image as a rebel.

For years, he had a home in Malibu, a short distance up the Pacific Coast from Santa Monica, where he was born. He had deep friendships with people like Paul Newman, the Butch Cassidy to Mr. Redford’s Sundance Kid and another actor with an unconventional approach to Hollywood. The director Sydney Pollack, who made at least seven films with Mr. Redford, including “Out of Africa,” “The Way We Were” and “Three Days of the Condor,” was another close confidant.

Mr. Redford also understood that his power came from cameras — not just the ones on soundstages, but the hundreds that lined red carpet premieres. In 2013, he was all smiles at the gala premiere for his film “All Is Lost” at the Cannes Film Festival. As the film worked its way through the dreaded awards season gantlet, he occasionally popped up at events like the Golden Globes, the epitome of Hollywood nonsense.

And the patron saint of indie film was not above starring in the occasional blockbuster. “Indecent Proposal” was one. Released in 1993, it co-starred Demi Moore and Woody Harrelson and took in $267 million, or $590 million in today’s dollars. He played Alexander Pierce in two Marvel movies: “Captain America: The Winter Soldier,” a 2015 superhero sequel that collected an adjusted $989 million and “Avengers: Endgame” which brought in $2.8 billion in 2019.

Yet his complex relationship with Hollywood remained, especially when it came to the commercialization of Sundance. “It was a complicated,” Mr. Groth said. “He was conflicted by the business part of the festival, because he thought it took away the spotlight from the films themselves. It was always a bit of a push and a pull.”

The writer and director David Lowery worked with Mr. Redford on two of his final films, at a time when Mr. Redford’s resistance to Hollywood seemed to be waning. Mr. Lowery said Mr. Redford chose to act in Disney’s “Pete’s Dragon” because “he wanted to make a movie his grandchildren could watch.” “The Old Man & the Gun” was a passion project Mr. Redford had been developing for years.

When Mr. Lowery got on set with Mr. Redford for the first time, he was nervous that Mr. Redford would be judging his directing or giving him pointers. He did neither. Until Mr. Lowery asked for yet another take.

“I’m a director who likes to do a lot of takes, and he’s not,” said Mr. Lowery. “At one point, I said ‘Bob, that was great. Let’s go again.’ I gave him a direction, asked him to do something specific. And he said, ‘I was doing that, you just weren’t paying attention.’”"]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=3Y6OdR_K98U">
    <title>SFAA Spotlight | Al Wong - YouTube</title>
    <dc:date>2025-08-25T06:40:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3Y6OdR_K98U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join us for a special SFAA Spotlight featuring SFAI alum and former faculty Al Wong (MFA 1972) in conversation with curator and writer Tanya Zimbardo.

A native San Franciscan, Al Wong has spent over five decades creating art across a wide range of media—from film and installation to sculpture and drawing. His artistic journey begans at the San Francisco Art Institute, where he earned his MFA and later returned as a faculty member. Wong also taught at Mills College and in the California State University system, shaping generations of artists.

His work has been exhibited at major institutions including the Museum of Modern Art (New York), the Whitney Museum of American Art, the San Francisco Museum of Modern Art (SFMOMA), and the UC Berkeley Art Museum & Pacific Film Archive. His art has toured widely across Europe, South America, and Japan.

Wong is the recipient of numerous awards and fellowships, including the American Film Institute grant, National Endowment for the Arts grant, Guggenheim Fellowship, Flintridge Foundation Visual Artist Award, and most recently, the California Arts Council Legacy Individual Artist Fellowship.

Now on View:

Al Wong: Twin Peaks
📍 SFMOMA, Floor 1 Atrium
🗓️ April 26, 2025 – Summer 2026
💥 Free and open to the public
🔗 Exhibition page

Experience Wong’s 1977 film Twin Peaks—a mesmerizing journey around San Francisco’s topographical center—presented for the first time on a digital LED screen in SFMOMA’s Evelyn and Walter Haas, Jr. Atrium. Restored in 16mm by the Pacific Film Archive and digitized for museum presentation, this conceptual meditation reflects SFMOMA’s commitment to Bay Area art."]]></description>
<dc:subject>alwong art tanyazimbardo sanfrancisco film filmmaking sfai 2025</dc:subject>
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<item rdf:about="https://www.sfmoma.org/read/al-wong-on-twin-peaks-art-and-meditation/">
    <title>Al Wong on Twin Peaks, Art, and Meditation · SFMOMA</title>
    <dc:date>2025-08-25T05:41:08+00:00</dc:date>
    <link>https://www.sfmoma.org/read/al-wong-on-twin-peaks-art-and-meditation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Al Wong’s film Twin Peaks (1977) traces a slow drive around the San Francisco landmark at different times of day over the course of a year. SFMOMA visitors can now experience the meditative work on a monumental screen in the Evelyn and Walter Haas, Jr. Atrium. In this interview, Wong reflects on the creation of Twin Peaks, his time at the San Francisco Art Institute, and his longstanding art and Zen practices."

...

"How did the idea for this film come to you? And how come you chose Twin Peaks as the subject?

Al Wong: After 17 years driving a truck, the same route, I started noticing a pattern of light, color, seasons, nature, elements of change. I chose Twin Peaks because it had a road shaped like infinity. I felt like it was the form of life. The peaks were like mountains. It felt majestic.

Did you have a schedule for filming?

AW: There was no schedule really, because it was like painting. I had a pair of binoculars and from my kitchen window, I could see Twin Peaks. I could see the environment and the color, the change in weather or condition. When I needed more blue, I got in my van, I hooked up the Bolex, drove up there and filmed the infinity loop at 15 miles per hour. It was very hard because some cars didn’t want me to go that slow or fast.

Tell us more about the camera you used.

AW: I used a Bolex Rex 5. It was really close to me, that camera. We went through a lot of things. It was so expensive for me at that time, even though it was used. It was hard for me to give it away, but it was good because the digital world now is much easier. Most of my film installations are now digital.

How did you decide when to stop filming?

AW: Making any kind of art, that’s always a question. I needed all the seasons, the darks and lights, the shadow changing, the rain — all the natural elements that evolve on Twin Peaks. The last 400 feet of film is the morning light coming in. I wanted the morning light to overexpose the film, so it would be whitish or transparent. Sure enough, towards the end, the sunlight came, I saw the light, and then I ran out of film.

[images]

Tell us about splitting the view through the van’s window into two images.

AW: I put a black cloth over the van window’s divider. If I shifted the cloth more to the right, the camera would only film what’s on the left. And then I would shift the cloth to the left side to expose the window on the right. So I had two separate takes, but when I put the two films together, it looked like one Volkswagen van window. They’re shot at different times, different seasons, yet at fifteen miles an hour, they look like one road. I was interested in time and color and seasons mixed together, so I shot it that way.

I like to play. Just throw it off, have fun with it, make it a little more edgy. Make it interesting.

How have meditation and Zen Buddhism influenced your work, especially Twin Peaks?

AW: The philosophy of Zen relates to the image of Twin Peaks and the accompanying soundtrack of Baker Beach. For me, the waves were like the sound of the earth breathing. And in the zazen [seated cross-legged] position, you sit like the peaks. Still, yet extremely active. Tilting, stable and unstable, like life.

I used to sit a lot [while meditating] — I mean a lot. Sixteen hours in one day. You start to get very sensitive to your surroundings. That is, if you’re not hurting too much. Your knees, your ankles, your back. You’re thirsty, you’re hungry, you’re thinking about going home. It almost feels like it’s never going to end sometimes. It’s quite grueling.

I started meditating in 1969 and got involved with Zen Center in 1977, and then about two years after that, I started one-day sittings. You should try it. It’s fun. I can’t explain it. There’s nothing like it.

I can’t cross my legs anymore, so now I do standing meditation. I hold a ball, but energy goes through my arms.

What role did the San Francisco Art Institute (SFAI) play in your life and art?

AW: As a student, it opened my mind to every possible way to create. Then as a faculty member, I tried to give back what was given to me. I taught there for almost 30 years and studied for eight years. That’s a long time at that school.

I learned through experience, observing people like Jay DeFeo. One day we were driving toward the Presidio, and she says, “Oh, look at that bush in front of that house.” And I said, “Why? Why would I want to look at this bush?” And she said, “God, it’s just really beautiful the way it is.” And that struck me really hard, that I could see anything and everything in a very real way rather than the way I was taught. It was teaching without teaching.

What courses did you teach?

I was in the filmmaking department, but I was not teaching film. I was teaching that you can be open to using any medium. Well, I gave this example: I had a good friend, [artist] Terry Fox. One day he came to my house and said, “Al, you got to listen to this.” He had a tape recorder, like a Sony Walkman, and he clicked play and it was the most beautiful sound I had ever heard, I swear to god. It sounded like a thousand violins, going all together in all different directions. I said, “My god, where did you get that? Did you go to the symphony or something?” He said, “No. I was up Mount Tam.” He was doing something for SFMOMA at the time, and he was trying to record some sounds there and this Great Dane came and decided to take a big shit right in front of him. And all of a sudden, thousands of flies started devouring the shit and it made this beautiful sound as he placed the recorder closer and closer. And I said, “Oh my god, this is incredible.”

What was the San Francisco art scene like when you made Twin Peaks?

AW: I was hanging around with the conceptual artists and everybody had shows. I didn’t have so many shows. There was a show at MoMA in New York when Picasso had three floors, and I was downstairs in the basement screening Twin Peaks.

There used to be a handful of artists in the Bay Area. In North Beach, the Beatniks. Or the Dilexi Gallery on Clay Street, which was the only place that showed Jay DeFeo’s work. And then Paule [Anglim] came to the scene and opened her first gallery next to [famed lawyer] Melvin Belli’s office on Montgomery Street. Moscone Center was being dug up, and we were jumping into the construction site and making art.

Twin Peaks is now shown as a digital installation on a big screen, not on film and not in a theater. Do you embrace this new format?

AW: I’m all for it. It is making the work over again, giving it a new possibility. The theatrical screening, with all the chairs — that’s one way to show the work, but there are endless ways. I see a correlation going on between the horizontal movement of the Twin Peaks infinity loop and the vertical movement of the public going up and down the stairs in the atrium.

I’m open for anything. Project it at the sky!

Do you still go up to Twin Peaks?

AW: I went a couple years ago. My wife and I like to eat in the car. We go places and bring our lunch and look through the windshield and eat. So we went up there and ate. But the route has changed — you can’t drive in an infinity form anymore.

Do you still make art?

AW: Yes. I wake up at 4 a.m. From 5:30 to 7:30 a.m., I do Tai Chi. From 4 to 5 p.m., Tai Chi. From 9 a.m. to 4 p.m., I work in my studio. My work takes a long time, because I’m trying to find something that I haven’t found before.

Do you primarily work in film?

AW: If I chose one medium for the rest of my life, I’d be cutting myself short. It’s like if we wanted to go to New York from here; we can walk, drive, take a plane, swim across the Panama Canal, and so on. There are many ways to do it, but the experience would be very different. So, what is the idea that wants to come out? I don’t have much control over it. I’m sure you’ve probably heard this from many artists — they don’t know why, but their arms move automatically. They know where they need to go and what they need to do and they choose whatever medium.

<blockquote>“Everything is interconnected. We all know that. But how can I do that in art?”
— Al Wong</blockquote>

Are you seeking something specific in your art?

AW: I’ve been thinking about this for a long time. As a person that’s called an artist, what is this activity and what am I making this for? Why am I here every day, sitting, drawing, and writing? Trying to find, to sound corny, the truth. And I don’t know what that is. And time is really precious now.

Everything is interconnected. We all know that. But how can I do that in art? Zen says to get rid of “monkey’s mind” — thoughts like, “Oh, I got a bill to pay. I got to meet so-and-so. I got a job to do.” What’s really important? Your life. Everything we experience, it’s impermanent. We should appreciate moments and people we’re with, because we’re all going to go. So going back to making the work, I should make it better, try my best.

With film, the work has to relate to the space. We’re here; very live, present, primary. There’s no space to allow us to break the present tense. We’re talking. This is it. If I can make art that considers that, then people can experience that or not — it’s their choice, to pay attention. It’s a subtle thing, and I feel when things are subtle, sometimes they’re really true."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=TWdD8Dgz3MU">
    <title>For Empire: How Films Play With Our Emotions ft Samantha Youssef - YouTube</title>
    <dc:date>2025-08-21T19:25:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=TWdD8Dgz3MU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is the full but edited follow up discussion to Part One where Samantha Youssef further drags me back out of cinematic capture to help reconnect me with my own analyses! 😂 To see the full unedited version please consider moving your Channel Membership to Patreon. The link is below.

We HAVE to work collectively to make our way through it all! Big thanks to Samantha and make sure you have also seen our previous (and forthcoming!) discussions and those she has had with Millennials Are Killing Capitalism, Mtume Gant, and Renee Johnston (Saturdays with Renee)!

Encoding Empire: How Black Panther Manufactures Consent for Imperialism Among Oppressed Groups By Samantha Youssef https://www.academia.edu/143503421/Encoding_Empire_How_Black_Panther_Manufactures_Consent_for_Imperialism_Among_Oppressed_Groups?source=swp_share

Donald Duck Does D.E.I. ft Samantha Youssef and Jared Ware (Saturdays with Renee) https://www.youtube.com/live/Toak26j_Z-Q

True Hollywood Stories on the Military Industrial Complex Featuring Samantha Youssef https://www.youtube.com/live/XQM5s3ZEctc "]]></description>
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    <link>https://www.youtube.com/live/Vev644NSDks</link>
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    <title>&quot;We See the Audience as Marks!&quot; the Psychology of Manipulation in Film ft. Samantha Youssef - YouTube</title>
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<item rdf:about="https://www.youtube.com/watch?v=XQM5s3ZEctc">
    <title>True Hollywood Stories on the Military Industrial Complex Featuring Samantha Youssef - YouTube</title>
    <dc:date>2025-08-18T04:08:44+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=XQM5s3ZEctc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On Saturday and Sunday Palestinian-Ukrainian artist, character animator, and award-winning animation director Samantha Youssef will join Saturdays with Renee and MAKC for back to back episodes! Samantha has worked in both feature films and video games for Walt Disney Animation, Filmax, and Ubisoft. Folks have probably seen some of her previous conversations with Dr. Jared Ball on Black Liberation Media and IMIXWHATILIKE and her viral instagram reels about Superman and Andor. 

[Saturday:

"Donald Duck Does D.E.I. ft Samantha Youssef and Jared Ware"
https://www.youtube.com/watch?v=Toak26j_Z-Q ]

On Sunday's show specifically we'll get into the relationships between Hollywood and the Military Industrial Complex and hopefully touch on some aspects of these relationships that may not be exactly secrets, but are not well known by many. Youssef is a critical film scholar with a great deal of personal experience working with major Hollywood and video game studios, and she is sure to help us sharpen our own critical analyses of the popular culture industry in the heart of empire. 

Here is Samantha's linktree to follow her on social media, support Palestinian mutual aid, and find her work: https://linktr.ee/samanthasketches

Joining us in this roundtable discussion with Samantha we be Dr. Jared Ball (IMIXWHATILIKE/Black Liberation Media), Renee Johnston (Saturdays With Renee/BLMedia), and Mtume Gant (Within Our Gates).

THEATERS OF WAR: THE MILITARY-ENTERTAINMENT COMPLEX - Tim Lenoir and Henry Lowood: 
https://web.stanford.edu/class/sts145/Library/Lenoir-Lowood_TheatersOfWar.pdf

Visit https://lifeline4gaza.com/ to find and support nearly 1,000 Palestinian survival campaigns in Gaza.

Some of Samantha's previous appearances with Dr. Jared Ball

 Subverting Radicalism: How Andor and All Films Do It! ft Samantha Youssef
https://www.youtube.com/watch?v=wo7pXp1SgLY

""We See the Audience as Marks!" the Psychology of Manipulation in Film ft. Samantha Youssef"
https://www.youtube.com/watch?v=cNN65kgDpwY

"Encoding Empire with Samantha Youssef"
https://www.youtube.com/live/Vev644NSDks "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Toak26j_Z-Q">
    <title>Donald Duck Does D.E.I. ft Samantha Youssef and Jared Ware - YouTube</title>
    <dc:date>2025-08-18T04:08:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Toak26j_Z-Q</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["SamanthaYoussef #JaredWare #Hollywood 

PART TWO via @MAKCapitalism
https://www.youtube.com/live/XQM5s3ZEctc?si=J7a4dGM3P8up5zhh

✅Renee Johnston is a registered member and state committee chair for the Green Party of NJ, a member of the Black Alliance for Peace, and a political writer for Public Square Amplified (http://www.publicsq.org). Her many musings and random rabbit hole research can also be found on http://www.isyourlifebetter.com."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=WIenAw1_-F4">
    <title>Two Ways To Film The Same Scene (#2) - YouTube</title>
    <dc:date>2025-08-02T20:54:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WIenAw1_-F4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["SOURCES

Vila, Xavier, and Alice Kuzniar. “Witnessing Narration in ‘Wings of Desire.’” Film Criticism, vol. 16, no. 3, 1992, pp. 53–65. JSTOR, http://www.jstor.org/stable/44075970

Fusco, Coco, and WIM WENDERS. “Angels, History and Poetic Fantasy: AN INTERVIEW WITH WIM WENDERS.” Cinéaste, vol. 16, no. 4, 1988, pp. 14–17. JSTOR, http://www.jstor.org/stable/41687585

Ehrlich, Linda C. “Meditations on Wim Wenders’s ‘Wings of Desire.’” Literature/Film Quarterly, vol. 19, no. 4, 1991, pp. 242–46. JSTOR, http://www.jstor.org/stable/43796511

Casarino, Cesare. “Fragments on ‘Wings of Desire’ (Or, Fragmentary Representation as Historical Necessity).” Social Text, no. 24, 1990, pp. 167–81. JSTOR, https://doi.org/10.2307/827833

Caldwell, David, and Paul W. Rea. “Handke’s and Wenders’s Wings of Desire: Transcending Postmodernism.” The German Quarterly, vol. 64, no. 1, 1991, pp. 46–54. JSTOR, https://doi.org/10.2307/407304

Michael Sexson, "The Storyteller and Wim Wenders' Wings of Desire"
https://thecresset.org/FilmArchive/1993/Sexson_March%201993.html

"Theatres of Architectural Imagination" Edited by Lisa Landrum, Sam Ridgway"
https://www.routledge.com/Theatres-of-Architectural-Imagination/Landrum-Ridgway/p/book/9781032286112

Stuart Jeffries, "The Storm Blowing from Paradise: Walter Benjamin and Klee's Angelus Novus"
https://www.versobooks.com/blogs/news/2791-the-storm-blowing-from-paradise-walter-benjamin-and-klee-s-angelus-novus

Walter Benjamin's Nine Theses On The Philosophy Of History
https://www.sfu.ca/~andrewf/CONCEPT2.html

Ebert's review of City Of Angels
https://www.rogerebert.com/reviews/city-of-angels-1998

MUSIC (via Epidemic Sound)

The Road Less Travelled - Christoffer Moe Ditlevsen
The Seeds We Sow - David Celeste"]]></description>
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    <title>Abbas Kiarostami’s Cinema of Subtraction | The MIT Press Reader</title>
    <dc:date>2025-07-27T02:27:49+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/abbas-kiarostamis-cinema-of-subtraction/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What looks like minimalism in Kiarostami is something else entirely: a method for holding the unseen in view."]]></description>
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<item rdf:about="https://www.blackstarfest.org/seen/read/issue003/ahmed-bouanani-maghreb-informations/">
    <title>To Build a World That Is Not Traumatizing - BlackStar</title>
    <dc:date>2025-07-20T00:37:25+00:00</dc:date>
    <link>https://www.blackstarfest.org/seen/read/issue003/ahmed-bouanani-maghreb-informations/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poet, essayist, and fiction writer Ahmed Bouanani (1938-2011) was also a protagonist of Moroccan cinema as a director, editor, and screenwriter. He was revered for his artistic vision and unshakable integrity. However, such probity also turned him into a tragic figure. Repeatedly censored and banned from access to production funds, he died in solitude, surrounded by countless book manuscripts and unrealized film projects.1 The bulk of Bouanani’s oeuvre is yet to be viewed. His work and archive are slowly coming to light,2 thanks to the efforts of his daughter, visual artist and filmmaker Touda Bouanani, and a small group of artists, scholars, and aficionados eager to revive ideas and experiments the Years of Lead had silenced.3

Though limited in volume, Bouanani’s extant work is exceptional. His feature film Mirage (1979) is a classic of African cinema. His shorts—Tarfaya ou la marche d’un poète (1966), 6 et 12 (1968), Mémoire 14 (1971), and Les Quatre Sources (1977)—are enduringly fascinating experiments of cinematic self-determination. He belonged to a generation of artists who grew up under French colonial rule and came of age in a newly independent nation. Like elsewhere in Africa, formal independence was a far cry from actual decolonization. Bouanani understood his work as a contribution to liberating the Moroccan mind. In the field of cinema, this meant “decolonizing the screen”4 after the long “colonial night”5 had imposed a distorted, scornful image of the (North) African natives.

While many in positions of power did their best to sabotage Bouanani’s work, he also had his supporters. Nour-Eddine Saïl (1947-2020) was one. Trained as a philosopher, Saïl was an educator and a film critic. He launched the first Moroccan film journal, Cinema 3, in 1970, founded the Fédération nationale des ciné-clubs du Maroc (FNCCM) in 1973, and established the Festival du cinéma africain de Khouribga in 1977. Later in his career, he became the director of the Centre cinématographique marocain, Morocco’s National Film Center, as well as the director of the 2M television station.

From 1972 to 1974, Saïl edited a weekly column in the newspaper Maghreb Informations. On two occasions, in 19736 and in 1974,7 he devoted it to an interview with Bouanani. The second interview picks up where the first one left off, hence my decision to join them together here.8 These conversations from Maghreb Informations are a window into a radical filmmaker from Morocco. This was a time when a national cinema was only a dream—only five feature films had been produced since the country’s independence in 1956.

The conversation begins with Bouanani’s montage film Mémoire 14, which aimed to recount the onset of colonization in early twentieth-century Morocco. Realizing the only available documentary materials were propaganda images shot by the colonizers, Bouanani decided to edit them against themselves by undermining their rhythm, their sequencing, their framing, as well as entirely transforming the existing soundtrack."]]></description>
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<item rdf:about="https://pioneerworks.org/broadcast/interactive-cinema-claire-evans">
    <title>Playing God | Broadcast</title>
    <dc:date>2025-06-30T00:47:53+00:00</dc:date>
    <link>https://pioneerworks.org/broadcast/interactive-cinema-claire-evans</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Interactive cinema isn’t a game."]]></description>
<dc:subject>claireevans 2025 games videogames film filmmaking interactive interactivefiction if gaming</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Sf3wEg9tsCY">
    <title>Can You Believe Your Own Eyes? Not With A.I. | Op-Docs - YouTube</title>
    <dc:date>2025-06-25T02:14:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Sf3wEg9tsCY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Film and text by Maximilien Van Aertryck and Axel Danielson:
The camera is a tool — but to do what? Images shape our daily life, yet we rarely question how they’re made or why.

As filmmakers, we’re fascinated by how humans use cameras and by the immense influence images have. For 15 years, we’ve investigated the history of the camera, and we’ve turned the material we gathered into a feature documentary, chronicling how people behind the camera went from capturing the image of a backyard to today’s multibillion-dollar content industry.

The video above, “Death of a Fantastic Machine,” is a shorter version of that documentary, and here we focus on something that emerged as the key factor: how economic forces have shaped what we see, from the earliest photography to the algorithms and A.I. of today.

Some say there are an estimated 45 billion cameras on earth today, giving humankind access to perspectives far beyond our own reach. But the very tool that could help us understand the world is increasingly used to distort it. With A.I., this distortion has reached a new level. When any photo or video can be manufactured, what happens to the camera’s credibility? Can we still trust what we see?"

[via:
https://kottke.org/25/06/death-of-a-fantastic-machine

"Death of a Fantastic Machine (aka the camera) is a short documentary on “what happens when humanity’s infatuation with itself and an untethered free market meet 45 billion cameras”…and now AI. It’s about how — since nearly the invention of the camera — photos, films, and videos have been used to lie & mislead, a trend that AI is poised to turbo-charge. Not gonna sugar-coat it: this video made me want to throw my phone in the ocean, destroy my TV, and log off the internet never to return. Oof.

The short is adapted from a feature-length documentary directed by Maximilien Van Aertryck and Axel Danielson called And the King Said, What a Fantastic Machine [https://www.bullittfilm.dk/fantastic-machine ] (trailer [https://www.youtube.com/watch?v=z7TcmTeuCCo ]). Van Aertryck & Danielson made one of my all-time favorite short films ever, Ten Meter Tower [https://kottke.org/17/02/ten-meter-tower ] (seriously, you should watch this, it’s fantastic…then you can throw your phone in the ocean).

P.S. I hate the title the NY Times gave this video: “Can You Believe Your Own Eyes? Not With A.I.” That is not even what 99% of the video is about and captures none of what’s interesting or thought-provoking about it. However, it is a great illustration of one of the filmmakers’ main points: how the media uses simplifying fear (in this case, the AI bogeyman 🤖👻) to capture eyeballs instead of trying to engage with complexities. “Death of a Fantastic Machine” arouses curiosity just fine by itself."]]]></description>
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    <title>‘Not complicated, it’s colonialism’: Saul Williams on Gaza and a 'crumbling' US empire | Real Talk - YouTube</title>
    <dc:date>2025-06-09T16:40:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WoXIylhozqY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I have no business with genocidaires.”

That’s how artist, poet and activist Saul Williams describes his refusal to stay silent on Israel’s war on Gaza. 

In this Real Talk interview, Williams opens up about witnessing apartheid in Israel-Palestine, losing friends and work for speaking out, and the responsibility artists have in the face of propaganda and empire.

We also explore his critique of US politics as a ‘duopoly’ invested in war, his challenge to mainstream liberalism, and how hip hop has moved from resistance to commercialisation.

Williams also reflects on his powerful role in ‘Sinners’, the blockbuster film directed by Ryan Coogler.

Real Talk is a Middle East Eye interview series hosted by Mohamed Hashem.

Timestamps: 
00:00 Intro 
03:30 'Diamonds' Kanye West story 
08:18 "Birth of a Nation" & the KKK
11:32 Art as propaganda 
18:37 Resisting empire 
28:23 How Gaza ‘unmasked’ US Democrats 
38:45 The personal cost of speaking out 
48:12 Parallels: Apartheid South Africa 
55:06 Conversations with Zionists 
01:07:52 Tupac. Gaza, & Hip-Hop today  
01:16:32 His role in ‘Sinners’ 
01:29:53 Music that breathes forever"]]></description>
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<item rdf:about="https://www.washingtonpost.com/opinions/2025/04/30/african-spirituality-in-sinners/">
    <title>Opinion | In 'Sinners,' it's the spirits versus the church - The Washington Post</title>
    <dc:date>2025-05-10T00:08:25+00:00</dc:date>
    <link>https://www.washingtonpost.com/opinions/2025/04/30/african-spirituality-in-sinners/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/jk3Rx ]

"Ryan Coogler’s masterpiece mixes African spirits, the American church and the power of music into a terrifying brew."

...

"The great, pioneering Afrobeat musician Fela Kuti once said: “Music is a spiritual thing — you don’t play with music. If you play with music, you will die young. Because when the higher forces give you the gift of music — musicianship — it must be well used, for the good of humanity.”

I couldn’t stop thinking about Kuti’s quote as I watched Ryan Coogler’s horror masterpiece, “Sinners.” The movie — and if you haven’t seen it, this column contains spoilers — displays the dual power of music as a carrier not just of entertainment, but of power. The ability of the musically talented main character, Sammie, to summon both the living and the undead is a sign that music can create portals between the material world and the spiritual world. It’s why drums and singing in the West African traditional practices I follow are used to summon spirits and orishas, allowing them to temporarily inhabit the bodies of the initiated.

Yeah, you don’t play with music. You respect it, because higher forces are at work. Which leads to what I would argue is the spiritual power of the film: The overt references to African and diaspora spirituality are both subversive and affirming.

“Sinners” is intended to be a horror film, with all the hallmarks of a traditional vampire drama, set in the Depression-era Mississippi Delta. There are all sorts of indications that the main characters are in proximity to, and navigating around, life-threatening forces. Twins Smoke and Stack, played by Michael B. Jordan, have tried escaping the South and settling in Chicago — which just turned out to be a Jim Crow town with skyscrapers.

We know that the twins have seen war, and have mixed it up with gangsters in Chicago. They tempt fate again by buying an old mill in Mississippi from white supremacists. But as is the American (male) way, they believe that guns and money will protect them. And this is the truth that even the vampires tell the living: that in White America, Black people will never be safe, no matter how many guns or dollars they have. Because the vampires, whether they represent colonialism or white supremacy, will suck the life force and the talent from whatever comes their way.

But we knew that, right? As white power rises again from the White House, we know that Black progress, joy — hell, having a Black president — unleashed a monstrous effort to purge Black people and other minorities from positions of power and influence.

As someone who grew up evangelical Christian in an African home, I was taught to fear anything related to African spiritual power — or to the ability of Black people to summon spirits. African spirituality was demonic, we were told. The film has overt references to hoodoo, rootworking and the spiritual power of Black and African women, represented in the character Annie, who sees threats before they materialize. She is the one who recognizes that the protagonists are up against vampires — hungry spirits. She is the one who gives Smoke spiritual protection in the form of a talisman around his neck. She knows how to kill the vampires — the ones that suck the life out of minorities, the environment and one another in a quest for enlightenment, the desire to live forever.

And Smoke and Stack are a direct embodiment of the Yoruba orisha force Ibeyi: Identical twins are believed to carry special forces. They are divine beings charged with protecting families and communities.

I’m not surprised to see many Black Christians online dismissing “Sinners” as demonic. It’s not the blood or the gore that is a threat to them. It’s that “Sinners” questions Christian conditioning and its role in the material plundering of the world: the colonization of Africa, of Ireland; the enslavement of Blacks; and the mandate to dominate the Earth itself.

Sammie’s ambivalence with the church, and with his pastor father, who teaches him to fear his natural musical gifts and powers, is closely akin to the increasing distance my generation of Black and African people is feeling with the White church. But leaving doesn’t always mean that Christianity’s conditioning completely leaves us. I consider myself one of those who have left the American evangelical church, unable to recognize as legitimate a belief system that doesn’t worship Jesus’ example to help the poor, the sick and the hungry. A church system that doesn’t recognize Jesus’ love and empathy, but rather worships money and power for money’s and power’s sake.

Sammie’s journey in “Sinners” is to follow his instincts, which draw him away from his father and into the full understanding of his musical gifts. That’s a metaphor for the very real distancing and awakening happening among Black people in the diaspora. There has been increasing interest in returning to African spiritualities outside the church, and more young Black people are identifying as agnostic or spiritual rather than Christian.

But at the end of the film, Sammie does return, haunted and scarred from the showdown with the vampires, his guitar broken, back to the white-painted church. Conditioning is hard to break, even after being exposed to the truth of Christianity’s tainted role in our own disempowerment.

And maybe this is the true horror — and triumph — of the film. If Black people could use their spiritual power to defeat the hungry spirits of exploitation, colonization and white supremacy, the world would never be the same."]]></description>
<dc:subject>karenattiah 2025 ryancoogler religion history christianity film filmmaking felkuti music spirituality yoruba orisha ibeyi disempowerment conditioning horror exploitation colonialism colonization whitesupremacy diaspora church</dc:subject>
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    <title>La Base 5x134 | ¿Quién derrotó a los nazis? EEUU reescribe la Historia de Europa - YouTube</title>
    <dc:date>2025-05-08T16:43:46+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=47U8LQB2qb0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["En el programa de hoy, 7/5/2025, Pablo Iglesias, Irene Zugasti y Manu Levin analizan el 80 aniversario de la Victoria sobre los nazis y de la liberación de los campos de exterminio, como el de Mauthausen, donde fueron deportados, esclavizados, torturados y asesinados miles de españoles republicanos. Con la participación de Juan Manuel Calvo Gascón, presidente de Amical de Mauthausen."]]></description>
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<item rdf:about="https://stopaskingme.tumblr.com/post/774818553567248384/a-note-on-watches">
    <title>tomorrow — A Note on Watches</title>
    <dc:date>2025-05-06T19:29:22+00:00</dc:date>
    <link>https://stopaskingme.tumblr.com/post/774818553567248384/a-note-on-watches</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["was watching Conclave with my friend and being a watch nerd, he notes:
Lawrence

[images]

Lawrence was wearing something like an Orient Bambino (possibly passed down). Watches like that are from the eighties.

Clearly, it’s not embellished, and worn over time. A used Orient Bambino exudes decorum without being flashy. Pragmatic and cultured.

Bellini

Bellini’s watch was quite simple as well.

[images]

Potentially an Omega De Ville or more likely a classic Seiko Dolce. Also an old model, implying that he’s worn it for some time.

(Apparently, the Omega De Ville doesn’t have the same angles)

Regardless, people who opt for tank faces (square watches) tend to be ambitious. Simultaneously, they want to project humility.

’He’s been doing all the right things to get what he wants,’ says my friend. ’He’s been curating his image.’

Benitez

Benitez’s Casio f-91w is a functional watch.

[images]

’It exists just to do its job,’ says my friend (Nate). ’No fanfare. It tells time and like [Benitez’s] character, it’s not trying to show up anybody. It just does its job.’

Considering this Casio costs 12 TIMES less than Bellini’s Seiko Dolce, you might think this is a humble watch.

But it’s not even that. It’s an ’I exist’ watch.

Additional note:

Some people have said Benitez is wearing a Casio F-105, but my friend disagrees. Benitez’s watch face is too large (sorry for the typo) SMALL to be the F-105. Regardless, both the Casio models tell us the same thing about Benitez’s character.

Additional note 2:

Casio f-91w is apparently considered a god-tier watch, which is above luxury watches. It’s earned that ranking because:

- It’s battery lasts for 10 years
- It keeps time accurately
- It has alarm & date function (both 12h or 24h)
- It has a backlight
- Water resistance for up to 30m
- It can stand a tough beating.
- It’s versatile. You can wear it with a suit or overalls. Anything.
- It’s cheap, i.e. easily accessible. Just like God.
- It has an annual sales of 3 mil units per year, making it the most sold watch in the world.

Side note:

The current Pope (Francis) wears a Casio MQ-24-7bldf, which has similar connotations as Benitez’s. The only difference being that Pope Francis’s Casio is analogue while Benitez’s watch is digital, showing the role age plays in preference.

Both watches are hella cheap, but Benitez’s watch is a tad more expensive by virtue of being digital and having more features like an alarm and backlight function, which better fits his situation in Kabul."


[part 2: "Further Notes on Watches"
https://stopaskingme.tumblr.com/post/775078960207970304/further-notes-on-watches

"Tremblay

Tremblay’s watch is a luxury piece. Probably a Tudor Style Fluted Bezel 41mm.

[images]

An uncommonly plain watch from Tudor. The clean face and delicate fluted bezel makes this a popular choice for people who want a luxury watch that just looks nice.

it’s the newest and most expensive watch among our Conclave cardinals.

My watch friend knew he was corrupt the moment he saw the metal bracelet.

’Metal bracelets always cost more. You wear metal bracelets outdoors. If someone is wearing one indoors, they want you to notice them.’

eta: What does this tell us about his character? watch friend: nothing. He’s a basic bitch.

Tedesco

Tedesco’s watch might be a ✨vintage 1960 Oris 671 KIF✨
(or a Clues Triomphe. We cannot agree.)

[images]

It’s so generic-looking, we thought it was a Daniel Wellington at first.

A watch that one buys because of how it looks. The person wearing it hasn’t seen much of the world and thinks this is what class and luxury looks like.

But then my friend clocked the bevel and alligator strap. Nevertheless, Oris is old and traditional / conservative and boring to the point of being generic. That’s why it left no impression. It’s devoid of character.

Oris is undeniably quality Swiss watchmaking, ‘but it’s easy to forget they exist because they’re not creative. They don’t experiment outside their comfort zone.’

My friend adds that “Anyone with a decent-paying job can save enough to buy an Oris in their lifetime. It sits somewhere above a Tissot, but below a Tudor. ”

Additional note:
like Tremblay, Tedesco’s watch has a black dial, projecting an image of refinement, quiet confidence and charisma.

EXTRA NOTE #1

Bellini’s Seiko Dolce is actually swankier than Lawrence’s battered Orient Bambino

[images]

The Orient Bambino is the good sourdough passed down through generations by grandma, recipe unchanged.

Seiko Dolce is that good sourdough from that one niche bakery in the cool part of the city and you can’t get it anymore because it’s limited edition.

Disclaimer: Lawrence’s watch could also be an old model Longines; we’re not 100%.

EXTRA NOTE #2

Adeyemi has a watch too!

But I have to address that in a separate post because this is stupid long already.

In the meantime, please enjoy this shot of Benitez’s elegant hands with his Casio watch peeking out eeeeever so slightly from his left sleeve.
image

EXTRA NOTE #3

The watches in the movie are worn upside down

A clear example is when Lawrence tears open his toiletries at night.
image

If Lawrence’s watch is worn correctly in the screenshot, it means he loses his temper with his toiletries at 6.30p.m.

But the scene that precedes this was so dimly lit, it had to be late at night. As late as, say, midnight…

The more obvious clue is the crown (the dial). It’s facing the wrong way.

We don’t know why.

I can only guess that a wardrobe assistant put the watches on for the actors and accidentally tied them as if they were wearing the watches themselves."

part 3: "The curious case of Adeyemi’s (missing) watch in Conclave (2024)"
https://stopaskingme.tumblr.com/post/776014383889465345/a-final-note-on-watches 

"the longer watch friend and I think on it, the more it blows our minds how intentional the costumers were wrt to the friggin watches in this movie. If you’re interested in watch meta for Lawrence, Benitez, Bellini, Tremblay and Tedesco, I have linked the previousposts :D

This post is about Adeyemi’s watch and what it means.

[image]

The Different Shorthands the Watches have throughout the movie

Despite like 100 close-ups of hands in Conclave, only six characters are depicted with watches. Only the serious contenders for the papacy.
Before the conclave starts, Watches are windows to a Character

they are quick snapshots of who a character is, or their current state of mind.

Tremblay and Tedesco:
Watches with black dials, signalling their roles as antagonists;

Bellini and Lawrence:
White dials. more on Bellini later.

Benitez:
Digital watch face, neutral unknown

Two characters stand out because of how plainly the camera shows us their watches

– and then how completely those watches disappear once the conclave begins.

[image: "First full profile shot of Benitez] On his left wrist, you can see his Casio."]

[image: "[In a Santa Maria bathroom] A close up of Lawrence's hands and watch during an emotionally vulnerable moment."]

Benitez’s Casio in his first full-profile shot, and Lawrence’s Orient in the emotionally vulnerable bathroom scene 

Which leads into the second role the watches play.

Once the conclave begins, Watches are Signals of Ambition

[image: "[Benitez in his bedroom] His shirt cuffs are buttoned to the wrist; obscuring his Casio completely."]

[image: "[Lawrence in his bedroom] Even kneeling by his bed, his long sleeves covers his watch completely."]

BENITEZ & LAWRENCE

Their watches are gone. Even in settings which you’d expect to see them, like the bedroom. Because they lack any desire to be pope.

What’s the point? Well, Adeyemi’s Watch.

We see glimpses of it when he was still in the running for the papacy. But that’s all we get. Glimpses. His watch cannot be identified.

It can’t be accidental, since the movie has been so deliberate about who wears the watches. Rather, the camera refuses details on Adeyemi’s watch because there’s nothing more about him we needed to know.

[image: "[Adeyemi in the cafeteria on the first night] It's difficult but you can catch glimpses of his wristwatch on his right hand. He's very confident in his position in the race."]

ADEYEMI

He didn’t need to prove himself. He was the ‘natural’ successor. He led the votes in the first three ballots. He’s the closest thing to a shoo-in candidate. That changes, however, when Lawrence comes to confront him.

When he pleads with Lawrence to give him a chance, this unidentified watch peeks in and out from under his right wrist (left screenshot).

By the following ballot scene, however, that watch has been stripped from him (right screenshot). 

[image: "Adeyemi explaining to Lawrence about Shanumi."]

[image: "Adeyemi after Lawrence confronts him"]

To hammer the point home, the camera shows us the individual candidates following the results of the next ballot.

Adeyemi sits with his hands tucked under the table.

Tremblay has a watch, but as the new frontrunner, the watch is mostly hidden.

[images]

Bellini and Tedesco’s watches are full-faced, out in the open. They are still actively chasing the papacy.

Lawrence, on the other hand, genuinely doesn’t want it, so his hands are firmly under the table. 

[images]

The One Time Bellini loses his Watch

When Tremblay is outed for simony, his watch goes through the same treatment as Adeyemi’s. More interesting to note is that Bellini loses his watch when he was prepared to support a Tremblay papacy.

True, he was in a nightgown when Lawrence shares the incriminating report with him. Most people don’t wear watches with their nightgowns. At the same time, Bellini had also given up on his own candidacy.

After Tremblay is out of the running, look who’s wearing a watch again!

[image: "[In Bellini's bedroom] A clear shot of Bellini's naked wrists before Lawrence asks, 'What has (Tremblay) offered you? Secretary-of-state.'"]

[image: "[In the theatre after the bombing / after Tremblay is outed for simony] Bellini's found his watch"]

Lawrence

Most telling of all is Lawrence’s watch. The only time it appears after the conclave begins is – you guessed it – WHEN HE VOTES FOR HIMSELF.

[image: "[Frontal shot of Lawrence voting for himself]"]

[image: "[Bird's eye view close up of Lawrence's left hand as he votes for himself]"]

Lawrence's Bambino peeks not just from the corner of his sleeve but the bottom of the camera shot itself, demonstrating his ever-present doubts despite his ambitions.

And Benitez?

His Casio is hidden even during his game-changing monologue. It only appears in the final voting scene after he’s lectured the curia.

Benitez might not have dreamt of becoming pope. Rather he’d grasped the situation at hand and knew what direction he’d steer the Mother Church given the opportunity. And that was enough.

His watch is symbolic proof of his conviction and visual proof of his character.

[images]

In short, the watches show up when the candidates need to prove themselves worthy of being the next pope.
They lose their watches when they are no longer eligible.

Going back to ADEYEMI

when he realises he’s lost his chance, Lawrence places his hand over Adeyemi’s right wrist when praying for him, covering where his watch would be.

Adeyemi’s watch makes its last appearance when Tremblay is outed; his hope rearing its head. But he also realises he doesn’t stand a viable chance because the watch is gone when he’s clapping for Benitez.

As if to hammer home the point, Lawrence places his hand over Adeyemi's wrist when praying for him.

[images]

After BENITEZ has been elected

Tremblay’s hands are beneath the table. The camera lingers only on the crack in his glasses.

Bellini’s Seiko Dolce is there in its full tank face glory. He was never 'disqualified’ from the race. Should there be another conclave in his lifetime, he might run again.

Tedesco’s Oris out and in even fuller, naked display. He hadn’t been 'disqualified’ either. He could and would run if he’s alive for the next conclave. 

[images]

And after the conclave?

In the Room of Tears, Benitez holds Lawrence’s hands. Benitez wears no watch. There’s nothing more we need to know.

We already understand who he is and why he deserves to be Pope."]]]></description>
<dc:subject>conclave watches 2024 film catholicism filmmaking f-91w casio</dc:subject>
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    <title>Chile in Our Hearts | The Nation</title>
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    <link>https://www.thenation.com/article/world/chile-coup-democracy-historical-memory/</link>
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