《最后的母亲》:从Enrico Pau的《L’accabadora》(2015)到Valeria Golino的《Miele》(2013)

Bernadette Luciano
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引用次数: 0

摘要

L'accabadora是撒丁岛语,源自西班牙语“acabar”,意思是完成或完成。它指的是撒丁岛流行传统中的一位女性形象,“最后的母亲”,一位仁慈的天使,帮助绝症患者离开这个世界。本文探讨了这一女性形象在两部当代电影中的变化。恩里科·保罗的电影《accabadora》以二战前和二战期间的撒丁岛为背景,主人公(安内塔)是撒丁岛传统的直系后裔。第二部电影,Valerio Golino的Miele,提出了一个可能被认为是撒丁岛民间人物的当代变体。虽然安乐死这一禁忌话题无疑构成了电影的背景,但最突出的是女主角们的孤立和疏远,她们承担着与死亡有关的照顾角色。作为“最后的母亲”,她们的任务是安慰或为临终者提供最后的宁静时刻,而在执行任务时却感到无形的不适,她们似乎仍然被自己的角色所困扰,表现出一种不安,这种不安来自于管理死亡的社会不适,以及一种要求她们直接照顾临终者而不是生者的职业。电影主角的表现,他们的框架和他们所承担的旅程的构建,将两部电影变成了自我发现的叙事,受到与他人和他者的相遇的激励,并在视觉上被跨越转变的地缘政治景观的物理流动性所配置,这是电影的核心。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Last Mother: From Enrico Pau’s L’accabadora (2015) to Valeria Golino’s Miele (2013)
L'accabadora, is a Sardinian term deriving from the Spanish word 'acabar' which means to finish or complete. It refers to a female figure in Sardinian popular tradition, 'the last mother', an angel of mercy who assists the terminally ill in leaving the world. In this paper I explore variations of this female figure in two contemporary films. Enrico Pau's film L'accabadora set in pre- and World War II Sardinia, revolves around a protagonist (Annetta) who is a direct descendant of this Sardinian tradition. The second film, Valerio Golino's Miele, proposes what might be considered a contemporary variant of the Sardinian folk figure. While the tabu subject of euthanasia certainly forms the backdrop to the films, what is foregrounded is the isolation and alienation of the female protagonists who carry out care-giving roles tied to death. Torn between the conviction that the tasks they perform as “last mothers” console or provide final moments of serenity to the dying and an intangible discomfort with their execution of the task, they remain seemingly haunted by their roles, exhibiting an unease that arises from societal discomfort with administering death and a profession that requires that they direct their care to the dying rather than to the living. The representation of the films’ protagonists, their framing and the construction of the journeys they undertake, turn both films into narratives of self-discovery, motivated by encounters with others and otherness, and visually configured by the physical mobility across transformed geo-political landscapes that is central to the films.
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