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amarcord analysis

With generous helpings of soap opera and burlesque, he generally gets his better effects by orchestrating his colourful cast of characters around the town square, on a boat outing, or at a festive wedding. . At the center is an overgrown young adolescent, the son of a large, loud family, who is dizzied by the life churning all around him -- the girls he idealizes, the tarts he lusts for, the rituals of the village year, the practical jokes he likes to play, the meals that always end in drama, the church’s thrilling opportunities for sin and redemption, and the vaudeville of Italy itself -- the transient glories of grand hotels and great ocean liners, the play-acting of Mussolini’s fascist costume party. Amarcord embodies this equivocation between memory and invention, between a world represented (remembered) and a world created (imagined). The melody was literal most of the time. Oscar in the category of Best Foreign Language Film in 1975. In an authoritarian system, the individual has fewer choices to make, and there’s a temptation to surrender the responsibilities of freedom. This nun wears a headdress so exaggerated we never see her face, and form an instant opinion that she is, in fact, a man. “There is nothing autobiographical in Amarcord,” he said (nor is there in his celebrated essay “My Rimini,” which is neither autobiography nor exactly recollection but something rather more delicate and poetic: reminiscence). Every day brings a drama. Amarcord is a neologism he contrived, which comes closest to the Emiliano-Romagnolo dialect phrase mi ricordo (I remember). It’s the story of the town itself. As the characters are exaggerated, so too is the documentary, and both become unreal. In this era, Mussolini’s dictatorship enjoyed its greatest popular support. And when it comes, it towers hundreds of feet above the waves and has thousands of portholes -- and is, of course, only a prop built by the special-effects men. In a few significant instances, this voice-over presence is provided by Fellini himself, something rendered moot when viewing prints dubbed in English. That is, whereas in The White Sheik (1952), Fernando Rivoli is both Rivoli and the clown he plays, in Amarcord, there are no such divisions. All of his films are autobiographical in one way of another -- feeding off of his life, his fantasies, his earlier films -- and from them a composite figure takes shape, of a hustler on the make, with a rakish hat and a victorious grin, spinning delight out of thin air, entranced by dreams of voluptuous temptresses, restrained by Catholic guilt -- a ringmaster in love with the swing dance tempos of the ‘40s and ‘50s, who liked to organize his characters into processions and parades. Every summer the family liberates Uncle Teo from the local asylum for a picnic in the country, and this year while they are distracted he climbs a tree and refuses to come down, moaning “I want a woman!” like a lovesick bull. In Amarcord, the Rex is made of cardboard, the sea of plastic, the sunset of paint. She also supplies an example of the way Fellini’s films become his parallel autobiography; Gradisca is virtually the same character, in appearance and behavior, as Carla (Sandra Milo), Marcello’s mistress in “8 1/2.”. Every day brings a drama. . The town itself is a character. His film seems almost to flow from the camera, as anecdotes will flow from one who has told them often and knows they work. Subverting the archetypes and redemptive tropes of the western, Henry King’s melancholy tale of violence peers into the soul of a legendary gunslinger. Often accused of being an apolitical artist who betrayed neo-realism and cared only about his own personal “playground”, in Amarcord Fellini revisits his upbringing in fascist Italy. The film is set during the stage-opera phase of Italian fascism, which it sees as a delusion of foolish people -- and yet the father in the family, a communist who plays the Internationale from a phonograph in the church tower to protest the visit of a fascist leader, is no less foolish. That’s why so often in a Fellini film the actors don’t seem simply to be walking, but subtly moving to an unheard melody. He is the author of Montage, Promised Lands, Fellini Lexicon, Rocco and His Brothers, The Passion of Pier Paolo Pasolini, and Antonioni. To define Amarcord as merely another “political” film would fail to do justice to such a poetic work. We meet the buxom Gradisca (Magali Noel), who runs a beauty parlor and parades her innocent carnality and her red fur hat past the inflamed local men as if she had been elected to a public office; and Titta (Bruno Zanin), who finds Gradisca beyond his reach but boldly offers to show the voluptuous proprietor of the tobacco shop that he is such a man he can lift her off her feet; and “Ronald Colman,” who runs the local cinema; and Titta’s father (Armando Brancia), who rules the family table with what is intended to be an iron hand; and Titta’s mother (Pupella Maggio), who offers to kill herself more or less daily because of her husband’s idiocy; and her brother, who vainly trains his hair beneath a net and focuses on his meals with a hypnotic concentration; and the local priest, obsessed with whether the boys touch themselves; and all of Titta’s playmates, who gather for enthusiastic mutual touchings of self. All of Fellini’s films—from those up to La dolce vita (1960), which represent worlds (narrativized, realistic, dramatic), to those after La dolce vita, including Amarcord (1973), whichcreate worlds (dreamlike, episodic, artificial)—have a similar source in popular entertainments: the circus, with its clowns and unreality; variety theater, with its vulgarity and hyperbole, especially sexual; comic books, with their caricatures and sketchiness; silent film comedies, with their grace and innocence (Chaplin, Keaton, Laurel and Hardy). AMARCORD ( I remember ) is a movie co-written and directed by italian director Federico Fellini in 1974. Gradisca is their carnal fantasy, their symbol of hope, their good-hearted friend. Not only was the film successful at the box office, it received the Academy Award® for Best Foreign Film in 1974.The inhabitants of Fellini’s imaginary Rimini are not divided into good anti-fascists and evil fascists. Fellini had a vast archive of photographs of actors, and out of these he would begin to construct his alternative universes and find his films—not representations of the world, not verisimilitude, but deformation and contrast, literally other worlds, elsewhere, beyond. Roger Ebert was the film critic of the Chicago Sun-Times from 1967 until his death in 2013. Look out for your first newsletter in your inbox soon! Fellini at his ripest and loudest recreates a fantasy-vision of his home town during the fascist period. In Fellini’s Intervista (1987), his next-to-last film, he plays himself, a filmmaker shooting a film called Amerika, based on the novel by Kafka. We also glimpse their education, in a hilarious montage of classes in the local school, one interrupted by the most novel and ingenious delivery of urine that can possibly be imagined. But this is false, and rather than rendering the events as true, the device emphasizes their unreality and the artificiality of the representations. “Amarcord” is Fellini’s final great film. An entire year goes by, and its four seasons come full circle. Probably the scene is not unlike Fellini’s actual method of making a film. In one scene, in his office at Cinecittà, he is interviewing a number of actors (all of whom are caricature “types”) for roles in his forthcoming film. The townspeople are almost children in their behavior, taking delight in the simple joys of eating and making love and parading around the square and gossiping about each other and about the hypnotic Gradisca. As Fellini himself wrote in an essay-interview entitled “The Fascism Within Us”: “I have the impression that fascism and adolescence continue to be . And in Fellini’s case, these are resonances of joyfulness and generosity. 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