Margotlog: Water...a Film about India and Widowhood
But it's filmed in Shri Lanka. Beautifully filmed with close-ups of a dreamy eyed girl (around 8) in the back of an oxen-pulled wagon. Her dark eyes, framed by long heavy dark hair, stare into watery distance. Inside the wagon is a corpse of a man who looks old enough to be her grandfather. We unquestionably assume he is her grandfather. We from the west do not marry children. Girls with dreamy eyes never consider they might be married to men old enough to be their grandfathers. We assume that marriage is not really marriage until it's consummated.
The watery world is so beautiful. Then we see a pyre, burning beside the river. We assume the river is the Ganges. Then the girl's hair is being cut off, next her head is shaved, next she is dressed in white, brought to a heavy door, let in and the door closes behind these people whom we assumed were her family.
Furious, terrified, she is cowed by a huge woman also in white. All the people in this compound are older women, all are dressed in white. Only one younger one is grinding something yellow. Soon this yellow powder is mixed with water into a paste. It is spread on the girl's head. Tumeric, to cool the skin after the head is shaved. All the women have shaved heads. They are all windows. Some may have lived almost their entire lives here, we finally realize.
For a long time it is not at all clear how they survive, though there is one exceptionally beautiful and long-haired woman among these dessicated widows. She lives upstairs with a puppy. The puppy helps the newly arrived child to calm her terror, to begin to examine where and what she is consigned to. This beautiful, long-haried woman becomes her friend. We notice an elegantly dressed heavy-set woman standing outside the bars of the huge widow who must be the head of this enclosure. Soon, we are shocked to discover that the beautiful long-haired young woman is rowed across the river to assignations. She is a whore.
Though there is a script, the spare language and our ignorance make the experience of watching this film like a watery dream. The fact that there is a plot. There is a young educated man who encounters both the new widow girl and the beautiful widow whore. He befriends them and falls in love. In one brief image we watch the castrated pimp in "her.his" expensive colorful clothes waiting outside the balcony of a wealthy colonial home. We know by then that inside is the beautiful young widow with one of her customers.
It seems to take us forever to discover the horrors that lie in wait for the people in this film--for the beautiful whore, the young stalwart man who believes in freedom and justice and who loves her, his mother who wants him to marry the right kind of girl, and his father--his father who preys on young widows.
It is the late 1930s, the time of Ghandi's rise to power. He has just been released from prison by the British. Toward the end of the film, after the beautiful widow and young man have fallen in love and met under an extraordinary tree, whose huge arms ripple out like a dark flowing river, we attend a rally to honor Ghandi. By now we are not so ignorant. We realize how desperately poor and repressed, how ground under the heel of colonialism (both British and Indian) are most of the Indian people. We believe for a brief moment that Ghandi will make a difference for these forsaken, outcast widows.
But the young girl will be the only one to escape. I will not reveal the shattering fate of the beautiful young widow-whore, nor of the many old women who have lived out their lives as the trashed, hidden away. Finally we begin to grasp how deceitful and cunning, how debased and needy, their lives are. The holy water of the river cannot wash away what has been done to them.
My empowered, elegant, learned, witty, beautiful women friends in the west do not really understand the degredation of these women. Yet we have just read in Poetry Magazine some Afghani landays, brief poems created by women, whispered on the phone, sung privately to each other The landays in the June 2013 issue of Poetry remind me of this movie "Water." I recommend them both. They show how often women are repressed, thrown like fodder to the anger, desperation, desire of men. But also of women's wily creativity, their desire and determination to be heard if only in whispers among themselves.
Two landays, gathered in danger to the writers:
I'll make a tattoo from my lover's blood
And shame every rose in the green garden.
and
The old goat seized a kiss from my pout
like tearing a piece of fat from a starving dog's snout.
Sunday, June 16, 2013
Sunday, June 2, 2013
Margotlog: Teatro Goldoni and The Rape of Lucretia
Margotlog: Teatro Goldoni and The Rape of Lucretia
We in Minneapolis/Saint Paul enjoy one of the world's great images of the Roman matron Lucretia, Rembrandt's deeply moving portrayal just after she's stabbed herself. I've stood before this achingly beautiful young woman, her chemise stained with blood, a tear on her cheek, as she holds onto a bell rope, ringing for her maid even as she is about to collapse. The painting is entirely about innocent suffering, the rape a wager made among her husband's officers, and cruelly executed in his absence. She has been dragged from bed.
And stands before us in bruised and shattered innocence. Preparing to watch Benjamin Britten's opera of the same name at the Teatro Goldoni, a few weeks ago in Florence, I held this image before me.
"Everything in Italy is always the first time," quipped a gentleman behind me as I asked if this line was for reservations. He gave me a quintessential Italian shrug as we inched forward to the ticket window. The Teatro Goldoni was closed for renovations, my friend and companion Grazia told me. I assumed we were thus viewing the opening production.
Like many Italian theaters I've seen before, the Teatro Goldoni is a jewel-box of a place, narrow and tall with a high stage, and the boxes like bird cages ranked together to the sky. Our box with four,velvet-cushioned chairs was almost in the middle, but high up, next to il pigioneaio (or some such, a slang term for the top-most crowded quarters, like a tenement flocked with birds).
A tall, shy youngish man had already entered when I took the other front seat. We gave each other a simple greeting and he hunched over a book or libretto? Grazia entered after smoking a cigarette outside (she still smokes as so many Italians. I wish to heaven she'd stop!)
The opera is told from a great remove, with two commentators setting forth the conflict between Romans and Etruscans. They sing against flashes of imagery from ancient sculpture, modern warfare, notably World War II. When we enter the drama, brave, hardy men quarrel and plot, with murder and conquest in mind. Still nothing about Lucretia, quietly at home.
Then we meet her. She is gorgeous, but we are to understand, chaste. Still her power and glamor interest the composer/librettist more than her modesty. Her power is linked to her beauty and status as the wife of a commanding general.
When the rape begins to take root, the story and music focus on the soldier who vows to test her fidelity. There's a lot of commentary about fickle women, about how the body takes over when touched in certain ways--a bit like a hidden safe unlocked by a secret spring. The commentators bemoan the man's rough determination. We see Lucretia laughing and playing, guilelessly worried about her husband's health and safety.
The rape gets far more play than her resistance. The rape of a people--viewed in video and still images, ancient and modern--becomes conflated with her suffering. Yes it is brutal, the commentators tell us and we see it, but we do not see her, solitary and alone, friendless and abandoned, taking the ultimate courageous act of suicide. Her husband, warned of the depredation done to his wife, arrives and finds her in the act of stabbing herself.
But by this time, the commentators have lifted above the human realm to the divine. They are singing about how God looks out for all. This is a Christian addition, not at all what the ancient story signifies. Think about it: pre-Christian, the ancient story is all about moral courage and fidelity. Not about how belief in God's forgiveness smooths away ugliness. Britten, whatever his motivations, has done the ancient story an injustice, not to mention his contemporary audience who is all too aware that Christ was not conceived when this ancient act took place.
Give me Rembrandt any day, yet I'm glad to have sat with my friend, and the quiet young man who rushed away the minute the curtain falls, saying "arriverderci," the formal Italian good-bye. I wonder if perhaps he, like us, feels diminished by the composer's effort to "sanctify" for Christendom what is, after all, an ancient and painful conundrum! A dilemma that is still with us, the double standard that holds a woman's chastity hostage to male lust for dominance. We disparage Britten, but bow in homage before Rembrandt's portrayal of this young woman, who destroys herself for a honor we cannot help but loathe, yet in her face, see what achingly painful struggle she has endured and in a painful, ultimate way surmounted.
We in Minneapolis/Saint Paul enjoy one of the world's great images of the Roman matron Lucretia, Rembrandt's deeply moving portrayal just after she's stabbed herself. I've stood before this achingly beautiful young woman, her chemise stained with blood, a tear on her cheek, as she holds onto a bell rope, ringing for her maid even as she is about to collapse. The painting is entirely about innocent suffering, the rape a wager made among her husband's officers, and cruelly executed in his absence. She has been dragged from bed.
And stands before us in bruised and shattered innocence. Preparing to watch Benjamin Britten's opera of the same name at the Teatro Goldoni, a few weeks ago in Florence, I held this image before me.
"Everything in Italy is always the first time," quipped a gentleman behind me as I asked if this line was for reservations. He gave me a quintessential Italian shrug as we inched forward to the ticket window. The Teatro Goldoni was closed for renovations, my friend and companion Grazia told me. I assumed we were thus viewing the opening production.
Like many Italian theaters I've seen before, the Teatro Goldoni is a jewel-box of a place, narrow and tall with a high stage, and the boxes like bird cages ranked together to the sky. Our box with four,velvet-cushioned chairs was almost in the middle, but high up, next to il pigioneaio (or some such, a slang term for the top-most crowded quarters, like a tenement flocked with birds).
A tall, shy youngish man had already entered when I took the other front seat. We gave each other a simple greeting and he hunched over a book or libretto? Grazia entered after smoking a cigarette outside (she still smokes as so many Italians. I wish to heaven she'd stop!)
The opera is told from a great remove, with two commentators setting forth the conflict between Romans and Etruscans. They sing against flashes of imagery from ancient sculpture, modern warfare, notably World War II. When we enter the drama, brave, hardy men quarrel and plot, with murder and conquest in mind. Still nothing about Lucretia, quietly at home.
Then we meet her. She is gorgeous, but we are to understand, chaste. Still her power and glamor interest the composer/librettist more than her modesty. Her power is linked to her beauty and status as the wife of a commanding general.
When the rape begins to take root, the story and music focus on the soldier who vows to test her fidelity. There's a lot of commentary about fickle women, about how the body takes over when touched in certain ways--a bit like a hidden safe unlocked by a secret spring. The commentators bemoan the man's rough determination. We see Lucretia laughing and playing, guilelessly worried about her husband's health and safety.
The rape gets far more play than her resistance. The rape of a people--viewed in video and still images, ancient and modern--becomes conflated with her suffering. Yes it is brutal, the commentators tell us and we see it, but we do not see her, solitary and alone, friendless and abandoned, taking the ultimate courageous act of suicide. Her husband, warned of the depredation done to his wife, arrives and finds her in the act of stabbing herself.
But by this time, the commentators have lifted above the human realm to the divine. They are singing about how God looks out for all. This is a Christian addition, not at all what the ancient story signifies. Think about it: pre-Christian, the ancient story is all about moral courage and fidelity. Not about how belief in God's forgiveness smooths away ugliness. Britten, whatever his motivations, has done the ancient story an injustice, not to mention his contemporary audience who is all too aware that Christ was not conceived when this ancient act took place.
Give me Rembrandt any day, yet I'm glad to have sat with my friend, and the quiet young man who rushed away the minute the curtain falls, saying "arriverderci," the formal Italian good-bye. I wonder if perhaps he, like us, feels diminished by the composer's effort to "sanctify" for Christendom what is, after all, an ancient and painful conundrum! A dilemma that is still with us, the double standard that holds a woman's chastity hostage to male lust for dominance. We disparage Britten, but bow in homage before Rembrandt's portrayal of this young woman, who destroys herself for a honor we cannot help but loathe, yet in her face, see what achingly painful struggle she has endured and in a painful, ultimate way surmounted.
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