Porcherie

I thought I was going to be confronted with minor Pasolini here. I was wrong. The same caution applies here though for casual viewers. With Pasolini we come to the foot of a cave where a sage is rumored to live, we can either turn back because there's no ornate ceremony, go back to where we can be told riveting stories about heroes wrestling fate; or sit and listen (not all of it may be intelligible), enter and divine vision.

It opens with young intellectuals in a lush villa ruminating on their exasperations like out of Godard, from the time when revolutions were felt to be afoot. Oh the cause may be worthy in Pasolini's eyes, most likely is; but he makes it a point to show the modern self secluded from it in idle comfort, obsessed with analyzing himself in the scheme of narratives, dissatisfied, full of unrequited cravings and contradictions.

In a separate medieval story we see man as only one more beast of prey alone in the wilderness, reduced to eating a butterfly to stave his insatiable hunger. We see what lurks behind that civilized self that always expects to be pleased, or better, all that had to transpire for endless time in the wilds. It's important here to see both the contrast and the continuity. The cruel nature in man as nature.

And then in a breathtaking scene we're sent scurrying through windswept volcanic rock to see the human beast confronting itself in the crossroads, someone else much like him, alone and wary. There are few scenes more primal than this in cinema.

Back in the modern portion, the same meeting between rivals takes place now with a lot of coy evasion, irony and duplicity, in a palace instead of the wild, over drinks. We see how human structures in place foster collaboration in the end; but it's a corporate one for profit that puts the beast in fine clothes, changes his face even, but leaves the hunger intact.

Pasolini gives us the same barbs about modern life as he has elsewhere, relishing the opportunity, but he's not a sweeping fool; in the medieval portion he makes it a point to show that it's civilized structures, church and army, that go out in the wild to punish wrongdoing, install a semblance of order.

We could be talking for days about what he has woven here. Sin that you control and sin that you don't. Law as necessary civilization. Bartering as control over the narrative (pigsty / WWII in the film). Love that you provide for versus the abstract calling from inmost soul.

So okay, his camera seems sloppy from afar; he wants it to be you who has the chance encounter in these wilds instead of something bled of its reality on a lavish stage, wants it to be primal, madness the gods whisper to you. You'll see near the end some marvelously elliptic narrative as he conjures visions, no accident of sloppiness there; Pasolini is once more anticipating Malick.

And he's aghast at the base nature he sees in him and things, impurity weighs him down; the whole film says, I have these things gnawing inside of me that I'll pay the price for even if I didn't put them there myself. Pasolini at his rawest makes the rocks crack open.

The most riveting thing about it is that we have this seer in the wild of soul, who can bring vision back. He is the one who can't stay for love because something more abstract calls his name. He is the one who strays in the pigsty at nights, who has sinned in the wilds, ate the flesh.

It's arguably his least accessible work.And probably his more boring too.Like in "Oedipe" ,or in "teorema" ,there is a mix of contemporary scenes and a tale of long ago ,which could happen anywhere ,in the Middle Ages or the antiquity -which Pasolini broached with his Gospel,Medea and Oedipe-.

"Porcile" bears the appropriate scars of the time .All the scenes between Jean-Pierre Léaud (fortunately,he is dubbed ,so the French -speaking do not have to hear his affected voice)and Anne Wiazemsky are terribly stodgy.The two "intellectual" "actors" epitomize ,as far as I'm concerned,the nadir of French acting.These interminable dialogs recall the dreadful rhetoric of GOdard's "La Chinoise" .

Things go better when Pasolini directs the fathers: one of them,a former Nazi has A skeleton in the closet and the other one's son is a zoophilist (check the title).As for the Pierre Clementi sequences -in an undefined past,which deal with cannibalism (I killed my father/I eat human flesh),the connection with the main plot escapes me,I fear.

A young person who wants to discover Pasolini should not begin with "Porcile" (or ,worse "Salo" )."Mamma Roma" "Il vangelo secondo Matteo" or "Medea" are wiser choices.

So instead of having a party and drinking and such, I thought I'd see in the new year by watching two offerings from Pasolini, Le Mura di Sana / The Walls of Sana'a (1964) and Porcile (1969).

There are DVD versions out there which have scenes from Porcile in the wrong order, so, at the time of writing, if you want to see Porcile properly you have to have the Region 2 UK Tartan Pasolini box-set.

Porcile, I will say, is a great film. There are two stories that are played alongside each other. Pierre Clémenti is a... well... who knows, a sprite perhaps, in a barbarous medieval setting. It's clear Pasolini has chosen him because he has a hard-on for him, he looks like he's come straight out of a Caravaggio painting. Our sprite and some buddies run around the black slopes of Etna being mad, it's very entertaining, and almost wordless. You can't really believe what you're seeing, it appears that Etna is actually active when they're on it, there is black smoke spewing forth, and the actors run past the most awesomely evil sulphurous cave you've ever seen. So you get to see some fornication, cannibalism, volcanism, and our sprite throwing a human head into the aforementioned evil hole. It's the most purely primal thing I've ever seen, and I've watched Matthew Barney films.

The other half of the movie is set in an Italianate villa in Germany, it concerns on the one hand Mr Klotz and Mr Herdhitze, two industrialists vying with each other for superiority, and on the other hand Julian (playde by Jean-Pierre Léaud), Herr Klotz's son. Julian is portrayed as withdrawing from the human race almost entirely, this is shown to be down to his parents, who self-describe themselves as the type of people who would be painted as pigs by George Grosz, an elitist, although entirely accurate and most wondrous piece of scriptwriting. Julian has no concept of the joy of living or of functional human relationships at all, and so this child of the rich takes to copulating with pigs. Who can blame him as he has only the example of his parents' ruinous and obscure preoccupations, specifically the pursuit of wealth. At one point Julian describes a dream where he walks along a road searching for something at night, the road is filled with shining puddles, and then a little piglet comes a long and playfully bites four of his fingers off, and it doesn't hurt, they come off, as if they were made of rubber. At one point Julian's mother and his girlfriend stand opposite one another describing him, as if he were two completely separate people. And yet he's both. This shows how ideology and prejudice only allow you to see someone, as if through murky water.

With this, I only have one more Pasolini feature to go and I have seen all of them (the missing culprit being Accatone). Porcile does not represent Pasolini at his best. It's far too abstract and obscure. Two stories alternate, one taking place in a quasi-legendary time and one in modern times. The quasi-legendary scenes concern a young cannibal, some rapists and murderers. The modern sequence concerns some former Nazis living in Italy. One of their sons, played by French actor Jean-Pierre Leaud, is sick of the evil, bourgeois lifestyle he leads. At one point, since he lacks any ambition, he throws himself into an intentional coma. I don't get it, especially how the two parts work together. Still, as a Pasolini fan, I have to admit that it is a strikingly made film. I especially liked the scenes set in the past. Pasolini regulars Franco Citti and Ninetto Davoli (the only actor, I believe, who appears in both parts of the film, although I have no clue why) come along for the ride. Pasolini fans should certainly see it, others should avoid. 7/10.

A film by the legendary Italian director Pier Paolo Pasolini, it is above all a Political film, and the filmmaker makes this very clear in his introduction by calling Hitler an "Effeminate Killer", the terminology used here is one of sarcasm and brilliant black humor. , by the way, the whole movie is a joke, it can even be a heavy joke, but here the social criticisms are treated from a unique aspect, where we have the duality of two narrative lines that follow, one about a young man living in a desert who practices cannibalism to feed himself and another of a young man confused with his choices who is the son of a great German industrialist, the point here is to exacerbate that both lines live on the edge of violence and mockery, both lines condemn and suffer punishment for their actions and both at bottom have the same end thought.

Pasolini uses a narrative of contrasting cores, with a core based on text and another in contemplation, when watching the film for the first time it is common to be confused, but on a second look we understand the creative subtleties of pasolini's script, and we understand, above of all the quality of its text and its artistic importance, "Sty" is not a "heavy" film as many claim, it is a film that works entirely on sarcastic metaphors of social criticism. The direction is consistent, with a camera that fluctuates a lot of visual styles between the two cores of the plot and manages to, in a way, even expose Paolini's versatility, one of the great problems of the film for me are two, without fishing the political references, the narrative by itself does not stand, it is necessary to understand this allegory first, and second is that I would like to feel a little more the viscerality of the characters' actions, as Pasolini himself did in some of his future features. 8/10.