精致的历史尸体。Radu Jude和中级学院

IF 0.1 0 FILM, RADIO, TELEVISION
Ágnes Pethő
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引用次数: 2

摘要

本文探讨了中介性在解读拉杜·裘德2016年以后电影中的相关性:《死亡的国家》(Ţara moartei, 2017)、《我不在乎我们是否作为野蛮人被载入史册》(Îmi este inent dacei n istorie vom intra ca barbari, 2018)、《元帅的两次处决》(Cele douei execuţii ale mare alului, 2018)、《惩罚,纪律》(A pedepsi, A supraveghea, 2019)、《火车的出口》(ei , A perdepsi, A supraveghea, 2020)、《大写印刷》(Tipografic majuscul, 2020)、《坏运气的色情或疯狂的色情》(babardealei cu bucluc sau porno balamuc, 2021)。这篇文章没有像许多评论家那样,用爱森斯坦式的蒙太奇来定义裘德的美学,而是探讨了这些电影是如何坚持媒介之间的紧张关系,如何创造一种本体论的拼贴,而不仅仅是电影的蒙太奇。影片的拼贴效果体现在感官上和智力上的分层排列中,这些排列连接了不同的媒体,并与超现实主义的尸体精美游戏有一些共同的特点。异质材料的混合成为一种在后记忆条件下反思历史的策略(受沃尔特·本雅明思想的影响),也是一种通过各种观赏性参与的立场和反身性与沉浸性之间的情感元性来探索媒介与现实之间关系的方式
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Exquisite Corpse of History. Radu Jude and the Intermedial Collage
Abstract The article argues for the relevance of intermediality in the interpretation of Radu Jude’s films made after 2016: The Dead Nation (Ţara moartă, 2017), I Do Not Care If We Go Down in History as Barbarians (Îmi este indiferent dacă în istorie vom intra ca barbari, 2018), The Marshal’s Two Executions (Cele două execuţii ale Mareşalului, 2018), To Punish, to Discipline (A pedepsi, a supraveghea, 2019), The Exit of the Trains (Ieşirea trenurilor din gară, 2020), Uppercase Print (Tipografic majuscul, 2020), Bad Luck Banging or Loony Porn (Babardeală cu bucluc sau porno balamuc, 2021). Instead of framing Jude’s aesthetic in terms of the Eisensteinian montage, as many reviewers have done, the article addresses the way in which these films insist on the tensions between media, on creating an ontological collage, not only a cinematic montage. The collage effect of the films materializes in sensuously and intellectually layered permutations that connect different media and shares some traits with the Surrealist play of the cadavre exquis. The mixture of heterogeneous materials becomes a strategy (informed by the ideas of Walter Benjamin) to reflect on history in the conditions of postmemory as well as a way to explore the relationship between media and reality through various positions of spectatorial engagement and the affective metalepsis between reflexivity and immersion.1
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