Bértold Salas Murillo
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引用次数: 0

摘要

在贾法尔·帕纳西广受赞誉的电影作品(1960)中可以找到两个主题:对伊朗社会内部矛盾的阐述和对电影设备的质疑。尽管阿亚图拉禁止电影导演,但这两个问题在过去十年中不断得到解决。这在很大程度上是可能的,这要归功于录音数字化和音像材料的分发方法所提供的机会。在电影如《这不是一个电影(2011)和Ta x我(2015),帕纳西继续审查电影的约定,他开始在镜子里(1997),并邀请去看电影,“是由本身”,也就是说,一个没有意识的参与工作的设备主管或旁白,但行动的摄影师(不接受指令)或工件的操作(相机的出租车,出租车或手机的乘客之一)。通过这种方式,帕纳西避开了政府的审查,同时也将视听叙事在数字化和新技术背景下的某些特征彰显出来。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Los subterfugios digitales de Jafar Panahi
Two themes can be found in Jafar Panahi’s acclaimed cinematography (1960): the exposition of contradictions within Iranian society and the questioning of the cinematographic device. Both issues have been continuously addressed in the last decade, despite the prohibition over film directing imposed by the ayatollahs. This has been possible, to a large extent, thanks to the opportunities offered by the digitalization of the recording and the distribution methods of audiovisual material. In films such as This is not a film (2011) and Ta x i (2015), Panahi continues with the examination of cinematographic conventions that he began in The Mirror (1997), and invites to see a film that “is made by itself ”, that is, a device that works without the involvement of a conscious director or narrator, but by the actions of a cameraman (who does not accept instructions) or the operation of an artifact (the camera in the cab of the taxi or in the cell phone of one of the passengers). In this way, Panahi avoids government censorship, while making evident certain features of audiovisual narration in the context of digitalization and new technologies.
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