Posts Tagged anarchism

Daisies (Chytilová, 1966)

Has the desire to transgress ever been as giddily infectious as it is in Daisies (1966)? Though constructed in a manner that stubbornly defies all forms of categorisation, Věra Chytilová’s cinematic acid trip is inseparable from its context: a Czechoslovak “New Wave” feature whose title anticipates Flower Power and whose content foretells the Prague Spring, this eerily prescient film is practically a revolution unto itself. A brisk, seventy-minute shot to the senses that counters the counterculture with its anarchic bravado, Daisies teems to the brim with a psychedelic mêlée of absurdism, Dadaism and nihilism. Whether or not the director would care for such heady philosophies is another matter altogether, for the bulk of the film’s tone is informed by a swaggering rambunctiousness that cogently eulogises the sheer joy of rebellion. It’s this blissful irreverence which thereby reveals itself as the name of Chytilová’s game – and it’s a game in which she has few, if any peers.

Plot and characterisation are but peripheral concepts in this most capricious of satires. Two young women – the exact status of their relationship remains unclear – decide on a whim to go “bad”, and accordingly proceed to run riot in the society to which they had previously subscribed. Daisies‘ shrewd trump card is to have Chytilová running riot alongside them, with both the director and her protagonists thus working in tandem to recreate the rapture of liberation from their respective orders. As the film’s insouciant duo upend and overturn social codes and conventions, Chytilová entirely rescinds the rules of narrative filmmaking, instead choosing to illustrate her gifts as a radical aesthetician. Formal eccentricities are abound: rapid-fire jump-cuts and photomontages, flagrant discrepancies in film stock, and an erratic use of colour filters all serve to electrify her canvas – doing little to unite the disconnected (though interrelated) scenarios, but nonetheless intriguing the viewer enough to function as some sort of visual glue that coagulates the film (Chytilová unsurprisingly revels in the paradox). In Daisies‘ most startling setpiece, the director redefines her spacial parameters, splicing the actors with their settings and embedding them into a cinematic collage that astonishingly renders both foreground and background impotent – the helpless victims of a cubist assault upon the frame.

Any attempts to locate substance in this impenetrably florid exercise are audaciously repelled by the filmmaker’s commitment to ambiguity. In a rare, coherent piece of dialogue, one of the girls tellingly enquires: “Why do they say ‘I love you’? Why don’t they say, for example, ‘egg’?” By querying the sanctity of such an emotionally-loaded phrase, she subliminally points towards an endemic breakdown in everyday communication (if “I love you” has no meaning then what does?) – a concern that Chytilová upholds by exalting action over words and supplanting spoken language with film language. But therein lies the key to the text, for as nonsensical as Daisies aspires to be, its avant-garde farce is not beyond comprehension; fragments of a political agenda are readily discernible upon overcoming and interpreting its visual ingenuity. What, for example, does one make of a character’s decision to slice up phallic food items with a pair of scissors whilst a pining lover professes his devotion down the phone? Or how does one construe the ritual exploitation and subsequent repudiation of all potential “sugar daddies”? Resistant though the film may (quite rightly) be towards feminist labelling – why should all female-centric efforts with a woman behind the camera be instantly suspected as such? – it nevertheless soars as an exhilarating celebration of femininity itself. How refreshing a subversion it is to witness women embracing their bodies, minds and spirits in such reckless abandon, with only the most superficial of needs for those creatures that we know as “men”.

And yet, both director and audience are acutely aware that such indulgences cannot last. Certainly not in a state where citizenship and obedience take precedence over gender and sexuality. Perhaps Daisies‘ sole instance of sincere profundity resides in a sequence that maps the women’s reactions to society’s silent immobilisation of their rebellion: as the males that they challenge now learn to neutralise their delinquency with blanket disregard, our heroines’ ensuing confusion exposes the fundamental need for attention that predicates a successful insurgency. In refusing those needs, the social order unmasks itself as a sterile leviathan; its mundane surfaces an inadequate disguise for the formidable foe which quashes resistance with little hesitation. Surely, sadly, it is naïve to expect anything but. The incendiary merit of Chytilová’s despondent finale – where the “bad girls” offer up a vain appeasement by going “good”, only to then get crushed anyway – derives its weight from the opening montage that it mirrors: a ragged chassé between shots of a turning flywheel and scenes of man-made destruction; the implication of cyclical carnage and the futility of revolutions colouring the picture from its outset.

Within these stark bookends however, the director scribes a manifesto whose guiding principle is exemplified by Daisies‘ most gleeful escapade: a whimsical jaunt in a nightclub, where our beloved twosome throw caution to the wind and replicate the headlining act by dancing and drinking to their hearts’ contents – much to the distaste of their bourgeois comrades. The joie de vivre of partaking in this caper is a welcome contagion that uncovers the film’s deepest, most revelatory tenets by (typically) asking a series of questions. Is it more worthwhile to be a passive observer who engages with society, or an active participant who engages with life? Would we rather exist for a century as unquestioning conformists, or risk an early death by living but for a few brief minutes? For all Chytilová’s glorious abstractions and cryptograms, the mystery of where her film’s allegiance lies is not really a mystery at all – betrayed during Daisies‘s runtime by the iconoclastic potency of her vision, her immortal, concluding tribute merely adds icing to the cake:

Dedicated to those whose sole source of indignation is a messed-up trifle.

Enough said.

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Les vampires (Feuillade, 1915)


Paris, 1915. A city of darkness, thrown into paralysis by an unusual, uncontrollable epidemic: Vampires. These creatures of the night are not the famed blood-suckers of folklore however (though causing bloodshed is certainly of their essence), but a fearsome gang of cat burglars and criminal masterminds who orchestrate the virtual strangulation of an entire metropolis. So great is their proliferation of French society that even the president of the nation’s Court of Cassation is eventually exposed as one of their accomplices – and somewhat tellingly, he’s seen as totally expendable. Having initiated a wave of corruption that poisons every rung of the social ladder, the key members of this hedonistic troupe retreat into underground lairs and sordid taverns (their destination of choice: a club called “The Hissing Cat”) where they concoct ever greater heists and swindles during raucous bacchanals, all the while plotting the extermination of their primary foes: Philippe Guérande, a self-righteous newspaper editor, and Oscar Mazamette, his happy-go-lucky sidekick; a pair of (relatively) law-abiding citizens intent on bringing the Vampires to justice. The imminence of impending doom reverberates upon both sides of this war, and with the streets of the city curiously shorn of life (a different, greater war is felt in spirit but never once referred to), Paris becomes a shell of its almighty reputation – humiliatingly stripped of its populace as it nervously awaits an inevitable showdown between the forces of good and evil.

Louis Feuillade’s famed ten-part serial is nowadays renowned as one of the high points of cinema’s formative years: a sprawling epic that continues to withstand the hazardous tests of time almost a century after conception. Nevertheless, on the basis of artistry alone, Les vampires can read like something of a disappointment. The director’s construction rests almost entirely upon the long-takes of a stationary camera – a decision that fails to distinguish the film from its innumerable peers of similar, theatrical pretensions. Look again however, and Feuillade reveals himself to be an early master of mise-en-scène, utilising remarkable depth of field to reinforce the tension within his modest set-ups. His is a cinematic world built upon audience uncertainty, induced by actively encouraging the awareness of off-screen space. Thus, although his staging appears conventional, the director frequently bestows atypical prominence to doors and windows, ensuring that they remain centred within his static frames. Given that Feuillade’s Paris is conceived as a labyrinthine series of tunnels and passageways which allow the Vampires ease of access to their victims, his decision has major ramifications upon both his narrative and the viewer’s response to it. Any opening that provides contiguity with the exterior world consequently breeds anxiety, allowing the acrobatic gangsters an orifice from which to penetrate the lives of others; psychosexuality, naturally, simmering beneath all surface action. Additionally, the director’s settings are often more complex than meets the eye, boasting a series of trap-doors, secret compartments and false artefacts that render even the familiar unsafe (as if to reinforce this, one of the film’s more ludicrous scenarios finds the Vampires-as-estate agents letting an apartment with a particularly conspicuous “safe” – whose removable back opens up into their own, adjacent domicile). Alongside the agoraphobia (open spaces are recast as playing fields in which criminals are free to plunder humans at will) and distrust (duplicitous identities are abound and double-crossing is rampant), Les vampires plays out like a full-scale assault on the very notion of bourgeois security.

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Its gumption now apparent, the film’s key problem nonetheless continues to linger: six hours with a motionless camera is a stultifying, archaic experience for the modern cinephile. But alas, Les vampires just so happens to be an exceedingly modern film. For all the innate darkness within Feuillade’s depiction of a menacing criminal empire, his treatment of the material is defined by an airy lightness of touch and a host of moral ambiguities. Accordingly, whilst the aura of unpredictability hangs over proceedings like a dead weight, the director seeks to counter the discomfort by actualising this threat in its most outlandish forms, thereby diverting his narrative into increasingly preposterous directions; a progressive knotting into if ever there was one. In the space of mere nanoseconds: unsuspecting daydreamers can be lassoed from third-storey windows; enormous cannons can appear as if from nowhere; and sizeable ballrooms can morph into luxurious gas chambers – all to the growing bewilderment of the audience. The last of these cited spectacles is both the most exhilarating and, more importantly, the most emblematic. Les vampires, at its gleeful peaks, is a daringly anti-establishment tirade that lampoons Paris’ ineffectual police force and ridicules its pompous aristocracy. When its supposed villains therefore decide to asphyxiate a group of these clueless buffoons, it’s almost with sadness that we discover that the inhalant which they deploy provokes little more than an extended slumber – so successfully does the director glamorise his merry band of thieves. Still, the deaths that are caused by the outfit are notably almost exclusively reserved to members of the ruling classes, and when at film’s end the Vampires meet an overdue demise, Feuillade appears to intimate that its their own accession to these patricians’ vices which causes their undoing.

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If the text is guilty of mild socialist/anarchist leanings, then it’s surely also a progressive pioneer of early cine-feminism. Les vampires‘ most compelling character by far is the notorious ‘Irma Vep’ (a much-noted anagram of “vampire”), perhaps the nascent medium’s first real femme fatale, dependent upon interpretation. Enigmatic yet completely alluring, she assumes a mind-boggling array of disguises throughout the film’s runtime: bank clerk, chemist, hotel receptionist, housemaid, noblewoman, spinster – at one point, she even dons drag in an delightful (though not quite subversive) gender-bending exercise. Of course, her most iconic garb remains the black, skin-tight catsuit worn to scurry across Parisian rooftops by night; a breathtaking injection of identifiable, earthy sexuality (the get-up does an unsurprisingly great job of accentuating her curves). More than any of the film’s purported heroes, it is this bewitching villain who comes to embody its (admittedly limited) emotional core: late into the drama, the instinctive shock that she displays when confronted with an act of genuine benevolence marks the only instance in which Feuillade alludes to a character’s backstory (life has been cruel, to the point where she no longer comprehends what kindness is). Ferocious and independent in spite of the numerous capitulations enforced upon her by male suitors, Irma Vep is a character who honours defiance until the bitter end. After her entire world has crumbled around her, she steadfastly maintains her refusal to submit to the accepted patriarchy – instead, it’s a fellow female (albeit one who’s not half as interesting) who ends up pulling the fatal trigger on her. And even on the verge of death, this anti-heroine finds time to make one final, blazing statement: a clenched fist, raised to the air in fury.

For all its sinister overtones and ideological undercurrents, one needs to remain aware of the director’s primitive, primary goal: to entertain. To this end, Mazamette (one of the film’s two purported ‘good guys’) scampers around the screen like a vaudeville clown, constantly breaking the fourth wall and communicating directly with his audience – primarily by offering a jocular wink every time he senses another triumph/escape. If Irma Vep bestows Les vampires with its substance, Mazamette is designed to comically undermine it at all costs. Wielding a photo of his children and pulling puppy-dog eyes every time he finds himself in trouble, and constantly turning up at opportune moments of crisis in order to save the day, the character’s boisterous pantomime act is very much a product of its time. And yet, although it initially seems outdated, with another lens it’s also quite strikingly ahead of its era. Mazamette can easily be seen as the chief proponent of the film’s meta-narrative, commentating upon on-screen events as they occur whilst simultaneously participating in their development. Moreover, he’s not the only such device in the film – his young son, a juvenile delinquent, turns up in a particularly farcical episode and offers a dastardly imitation of his father (thereby causing a riot as not one but two characters take on this extra-filmic role in close proximity to one another), and even Irma Vep herself offers more than one knowing glare into her audience. Feuillade’s integration of such humour is, if not quite postmodern, then at least somewhat Pirandellian in its design – and he deploys it most brilliantly in an act of self-reflexivity which gets to the very lifeblood of his opus. After an ill-fated bank executive declares that he’s “fanatical about the cinema”, he promptly takes a trip to a theatre called the Gaumont Palace and proceeds to watch newsreel footage of the head Vampires travelling incognito in the forest of Fontainebleau. This simple act at once discloses: an early endorsement of cinephilia; an advertisement of the film’s production company (Gaumont Films – the theatre used was an authentic one); and, crucially, a tribute to a still fledgling medium and its potential to innovate in the field of storytelling. Les vampires may not fully utilise the tools available to it in terms of technical ingenuity, but in its infectious spirit of blissful abandon and unruly escapism it sets an early standard for high-concept cinema – and it’s a standard that’s rarely been equalled in the years since.


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Salò, or the 120 Days of Sodom (Pasolini, 1975)

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Heil Pasolini! From the dying embers of Italy’s fascist nightmare, this provocateur extraordinaire found truth, beauty, freedom and above all things love. Make no mistake, the iniquitous repute of cinema’s most notorious bête noire is entirely just: Salò depicts the debauched, the depraved and the disgusting with indefatigable relish. Even so, the film is not deplorable… never deplorable. No, the surface repugnance of the director’s masterpiece may overshadow the appeal of its naïve extremism and its truculent fury, but the rectitude behind his achievement sears the memory long after its numerous horrors have subsided. Pasolini’s sentiments are as pure as his visuals are lewd; exemplars of a tormented artist’s last stand against a world dismissed as beyond redemption. Galvanised by this incendiary vitriol, Salò unleashes a violent barrage of ideas and images whose cumulative impact achieves the coup of transplanting its inter-filmic suffering directly into the viewer’s psyche; this dualistic infliction of abuse forming the crux of the director’s hermetic dystopia – a cause and product of the nihilism that so repulsively engulfs his subtexts. His is a work that seemingly revels in the darkness of the abyss; a work that venerates murder, rape and torture whilst denigrating their respective meanings unto the level of sadistic pleasure; a work that trades in on its puerile shock value to actively lust after reprehensibility – eventually attaining the ideal with incomparable causticity.

But Pasolini was too skilled an artist – or perhaps too conflicted a man – to wallow so unremittingly in literal misery-porn. The director’s pessimism finds itself both emboldened and muddied by the ridiculous, possibly even humorous treatment of his material. Salò‘s problematic hinges upon this dogged refusal to capitulate to our understanding of tragedy: its narrative’s mechanisms grind out devastation that’s deprived of sentiment and laden with camp, nonsensical satire. Thus, the perverted quartet of oppressors who invoke its infernos are rendered nothing more than mere pantomime villains at the heart of an elaborate farce; the Four Horsemen of the Apocalypse recast as hysterical drag queens, dancing their way toward a 20th-century Armageddon. Pasolini’s tone is wild and unruly, veering from the cataclysmic to the gelastic with the blink of an eye (provided, of course, that the eye in question hasn’t been gouged from its socket). Nevertheless, his purpose is clear, for nowhere in Salò is it possible to properly process the magnitude of its victims’ pain – and in thwarting his audience’s cathartic needs, the director endeavours to expose and then redefine the limitations of human empathy. Unable to reconcile the abominations on-screen with any depth in the film’s emotional matter, we end up lapsing puritanically into a moral panic (though not unjustly). Pasolini’s relentless antagonism drives the film into a crevasse unto itself, in which it harbours a disaster so incomprehensible that it become an exercise in the anti-tragic. Reason – as we once understood it – no longer exists.

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If Salò succeeds in the anti-tragic then it surely excels at the anti-erotic. Populated by the lithe, pubescent figures of its uniformly-unclothed teenage captives, the film invites titillation only to emphatically molest it. Pasolini’s camera doesn’t always shy away from the expected gaze – skin, torsos, pubic hairs and genitalia all appear in close-up – but his imagery’s pornographic potential is either offset by the victims’ howls of anguish or supplanted by the perverse glares of their tormentors. The director thus pries open a chasm between object and desire that’s impossible to traverse; our latent aphrodisia neutered by the all-too conspicuous framework of exploitation which effectively desexualises an otherwise attractive group of bodies. The distance that Pasolini begets between viewer and content subsequently materialises inside his frames themselves. Brandishing his mastery as an aesthetician beyond compare, he constructs a series of tableaux informed by the classical elegance of High Renaissance paintings, carefully dividing the action within each of these impossibly-perfect compositions: trauma relegated to the background, with emptiness and/or irreverence dominating the foreground. As the atrocities increase, so too does the physical distance between the two planes; the director at once emulating the reality of marginalised agony, maintaining the tradition of its artistic veneration, and posing the question: is the horror any less real if we’re forced to remain blind to it?

In this paraphilic paradise, the characters’ suffering finds itself incarcerated by the inexorable allure of Pasolini’s artifice. Beauty is therefore as much a curse as it is a blessing: a distraction; a masquerade that protects barbarism; a fallacy. Whilst condemning his own aesthetics, the director incorporates a not-unrelated discussion on the subject of eugenics. Salò‘s victims are chosen as such for their physical perfection, their masters’ filtering procedures unmistakably calling to mind the Nazis’ vision of a flawless gene pool (the geometrical precision of the film’s mise-en-scène further evokes the regime’s ruthless sense of order). However, where Hitler & co. were intent on preserving the “master race” (albeit by destroying others), Pasolini proves hell-bent upon obliterating it altogether. The hollow ideal of an Aryan utopia is thus disembowelled, evaginated and then beautified as the director lambasts the very notion of unnatural selection; his total disillusionment with the modus operandi of interwar Europe’s purportedly “developed” societies blisteringly apparent. Given his Marxist sympathies, it’s unsurprising that this contempt should extend beyond the obvious extremist targets and into the more general domain of capitalism itself. It’s the ubiquitous value of rabid consumption which he denounces most vehemently of all, and it’s the culture of greed that it perpetrates which enables his clinical debilitation of intercourse: he invades this most intimate of acts and reduces it from its zenith as the utmost expression of love to its nadir as the vilest demonstration of hate – where bodies are rendered commodities (if that) in transactions impelled by the privileged perversions of the ruling classes. Enveloped by this ever-decaying morality, Pasolini’s eroticism perhaps appears not quite anti-erotic per se, so much as a mere reflection of the dominant, ruthlessly systematic approach to human life engendered by the reverence of money over man.

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Adopting as his mantra the notion of “absolute power corrupting absolutely”, the director retools Sade’s lascivious libertines (in Salò: a Bishop, a Duke, a Magistrate and a President) and uses them to launch a multi-pronged, defiantly allegorical critique upon the vestiges of authority. The centrepiece of the film’s infamy – a Last Supper-inspired banquet of faeces – is therefore not simply an exercise in maximal revulsion, but also the very axis to all Pasolini’s promulgations. This grossly hypnotic celebration of the coprophilic, conducted at the whims of the merciless foursome, takes the film’s debasements to their inevitable extreme – though lest we forget, the scatological is a genuine fetish to which the libertines are far from alone in subscribing so avidly to; Salò‘s ignominious feast of shit is first and foremost a part of its sexual paraphernalia. Regardless, the scene in question remains irrevocably coloured by the director’s manifold political subtexts: Pasolini himself reportedly contended that the entire conceit was a figurative representation of a world increasingly obsessed with junk food, a statement that may seem somewhat ludicrous on paper but nonetheless keeps entirely in tune with the film’s acerbic depiction of social regression in the face of corporate esurience. The director thus pre-empts the acknowledged McDonaldisation of society and pushes the notion of immediate gratification to its entirely natural breaking point. In this typically sardonic twist, “fast food” is given a new meaning altogether whilst materialism backfires spectacularly upon the materialists.

As the multitudinous images of excrement-smeared faces recedes from the consciousness, what persists in residing is the perturbing perception that, in Salò, anything is possible. Pasolini crafts an alternate reality which conserves a familiar social structure (the hierarchical pyramid from top-to-bottom: elites → accomplices → victims), but he shatters the legislative glass ceiling designed to curb hegemonic abuses. Consequently, all restrictions to the tyrannies inflicted by the elites are eradicated – it is, after all, these individuals who make the laws of governance – and so it follows that there is no end to the complacency of the accomplices, nor any respite to the exploitation of the victims. As one of the libertines memorably declares: “We fascists are the only true anarchists.” – and the shit-eating episode therefore comes to epitomise the height of authoritarian anarchy; an anarchy of power that gleefully nurtures brutality. Even the slightest hint of dissidence is swiftly repressed in Salò‘s monstrously insular milieu (though one of the film’s most resonant images remains the Communist salute of a nude, recalcitrant guard, causing the libertines to collectively gasp in momentary disbelief before gunning him down). Detached from the outside world and shielded from its scrutiny, Salò can turn upon only itself. How appropriate then, that its inhabitants should end up ingesting the faecal so vividly – what better metaphor could there be for the transgressions of a societal microcosm hung up on self-extirpation?

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Lost amidst the grotesqueries is an assertion that offers cause for greater alarm than any of the film’s disconcerting visuals. Although frequently damned for his simplistic, bludgeon-like approach, Pasolini’s treatise decisively embraces the complexity within the historiography of fascism. So it stands that totalitarianism is acknowledged as an impossible goal and, with the film degenerating into its murderous finale, it suddenly emerges that a significant proportion of the prisoners have been covertly flouting the libertines’ preposterous “rules”. Naturally, the disobedience offers little cause for concern in its own right (given the context, its almost certainly admirable), yet the manner in which the dissent is exposed betrays the full, staggering extent of the director’s despondence in his fellow man. It’s easy to view Salò as an (overzealous) cautionary tale against the concentration of power in relatively few hands, but the film is interlaced with telltale signs that suggest something is gravely amiss with such perspectives: the prevailing passivity of the victims; the brief close-ups that allude towards not just their acceptance, but the actual enjoyment of their suffering. Bowdlerised emotions are biding their time and awaiting their release, and when the investigation into the adolescent deviance eventually commences, each of the detainees makes an attempt to delay their demise by accusing another of greater misdeeds. And so a domino effect ensues; the instinct for self-preservation devolving into a pathological desire to destroy one another, thereby provoking a battle for survival where it’s no longer the fittest that necessarily triumph, but the most ruthless. Salò‘s very foundations now crumble before our eyes – not due to the futility of the totalitarian ideal, but because its entire order is upended: absolute power doesn’t merely corrupt those who wield it, it defiles those that are subjugated by it too; the director contending that victims can become just as complicit in their victimisation as their oppressors. Faced with the banality of evil and the silence of humanity, Pasolini sees only one answer: a wave of annihilation – which, in this setting, is an act of love if ever there was one.

Salò‘s allegorical indictments threaten to read like failures; the insane ramblings of a misguided, troubled radical. Indeed, the director’s dejection becomes much easier to dismiss when one considers that his action takes place in a theatre of cruelty that’s like no other in cinema. If innocents and tyrants subsequently become indistinguishable, it’s because he coerces them into illogical scenarios from which it’s impossible to draw reasonable conclusions. Except therein lies the problem. Salò‘s extremities aren’t as extreme as decades of censorship would imply, and the horrors that occur within its confines are all too plausible for the contemporary viewer. For all his Brechtian distancing manoeuvres (his formalism, his abrasions, his vulgarity), Pasolini can’t quite suppress the devastating reality that lurks beneath the veil of his entropic vision. And he knows it. Painfully aware of his art’s woeful inability to incite a revolutionary overhaul of Italian society c. 1975, he retreats into a nihilistic wilderness and defecates on each and every one of his fellow citizens. In the film’s most confrontational gesture, he reverses a pair of binoculars to implicate his unwitting audience in the slaughters on-screen; challenging us to question the integrity behind our voyeurism, imploring us to look directly into the eyes of the inhumane. And yet, in spite of all the violence that occurs before our eyes, the utmost act of savagery is saved for the very last scene – a scene that yields nothing in the way of bloodshed and terror but instead offers a revelation which, really, we knew all along. That is to say: Salò has stamina; Salò has stealth; Salò is a survivor. Salò lives!

And long may it continue to do so.

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We are healed of a suffering only by experiencing it to the full.

– Marcel Proust

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