The Daughters of Fire (Las hijas del fuego, Argentina, 2018)

Polyamorous and Queer

This is a startling film for a number of reasons. Most obvious is the nature of the representations of sexual intercourse, which are the most explicit I’ve seen. Compared to In the Realm of the Senses (Ai no korîda, Japan, 1976) and The Idiots (Idioterne, Denmark-Spain-Sweden-France-Netherlands-Italy, 1998), for example, both of which feature hardcore sex, this film raises the bar for arthouse explicitness. The film even trumps Gaspar Noé’s provocations (at least the ones I’ve seen such as Love) as this is indisputably a pornographic film. Director Albertina Carri (she also co-wrote with Analía Couceyro) does use the narrative as a frame for moving on to the next sex scene. I can’t remember where I read that pornography is like the musical: in the latter the narrative moves us on to the next ‘song and dance’ number; in the former it is for the ‘moan and grope’ sequences. However the film is also more than porn.

Carri, whose short film Barbie Can also Be Sad (Barbie también puede estar triste, Argentina, 2002) is reputably also worth a watch, has made an meta-porn movie using arthouse techniques to on comment and question what we are seeing. This is primarily through the voiceover of one of the characters who embark on a road trip (to stop one of their mothers selling a car!) where they pick up women along the way. Inés Duacastella’s cinematography beautifully captures the austere landscapes of Patagonia; I’m not sure but I think they are headed south toward Tierra del Fuego, the end of the world (continent) which is named after fire. Road movies usually lead characters to learn about themselves, but this bunch are already full of knowledge about their sexuality and apparently need little more. In this sense, the spaces they move through are utopian; there are no psychological impediments to their lasciviousness. They are challenging patriarchy and have little problem dispensing with the two homophobic misogynists they come across: a utopian space indeed!

Carri’s crew was apparently virtually all female and although I found the film intensely erotic I (heterosexual male) am not the target audience. I suspect many will find the graphic sex scenes too much to view but the film is clearly more than porn (listen to the interesting discussion between academics José Arroyo and Deborah Shaw). (I’m trying to avoid ‘protesting too much’ so it seems I’m justifying watching porn).

There are moments of great beauty in the film. The hallucinogenic sequence when the characters take mushrooms, where imagery of sea life is superimposed on the image, is particularly stunning. Whilst not going the whole Godardian hog of alienating the spectator from the film with the voiceover, Carri does enough to get us thinking about what we are seeing. The final, long take, of a woman masturbating reminded of the scene in Godard’s British Sounds (UK, 1970) where a naked woman stands on a stairway with a Marxist-Leninist tract on the soundtrack (as I remember it at least). The content of the shot is such that the viewer is interrogated as much as the image.

The film’s showing on MUBI for a while and is available on at least one pornographic website, an interesting platform for an arthouse movie.

Neighbouring Sounds (O Som ao Redor, Brazil, 2012)

Trapped by wealth and history

It was good to catch up with Kleber Mendonça Filho’s debut film after being wowed by Aquarius and Bacurau. Its narrative is like the latter’s in terms of lacking a clear protagonist and both share a political dimension. However, it lacks the thrust of his latest movie as it offers a mosaic of life in an upmarket housing complex in Recife, Filho’s home town. Like the roaming Steadicam of the opening shot, we spend our time with different neighbours: Maeve Jinkings’ Bia, a bored housewife tormented by next door’s howling dog; Joao (Gustavo Jahn) who works, unhappily, as his grandfather’s estate agent; Clodoaldo (Irandhir Santos) who at first appears to be a hustler offering street security. Minor problems, a broken into car, a receptionist asleep on the job, seem to all the conflict available to drive the narrative forward.

The film actually begins with a montage of photographs that seem to be from colonial era sugar plantations; the patriarchal grandfather (WJ Solha) bemoans the fact his family no longer visit the sugar mill. The purpose of these images is not clear until the very end. I say ‘not clear’, I mean not to me whose knowledge of Brazilian history is extremely limited. While indigenous audiences are always likely to get more from a film, in this case I suspect it is substantially more.

Filho, an ex-film critic, came to directing in his 40s (he also wrote the script) and has clearly absorbed all the ‘lessons’ of making films. The sense of space could easily have been confusing as we buzz about different apartments, but the film is skilfully constructed to ensure we know where we are. There are a couple of odd moments: a couple steal into a apparently empty apartment to have sex and, in a horror movie moment, a person suddenly runs past the bedroom doorway! And when Joao is standing underneath a waterfall, whilst on a visit to the countryside, the torrent of water suddenly turns red. Whilst the former moment is not explained, the expressionist purpose of the latter is made clear at the end.

If I sound somewhat disengaged from the film then that was my experience. It clocks in at over two hours and Filho makes few concessions to entertainment, though there is some humour (the gag with the boy and his football should have run longer) and some sex scenes. That said, the cumulative effect of experiencing a slice of affluent Brazilian life, contextualised by the ending, is more than worth the effort.

It is certainly an antidote to the ‘poverty porn’ of City of God (, Brazil-France-Germany, 2002) and has some similarities to the Mexican La Zona, though that was much more genre based.

The Silence (Tystnaden, Sweden, 1963)

Diametrically opposed sisters

I’m an absolute sucker for Sven Nykvist’s chiaroscuro cinematography allied to Ingmar Bergman’s deep focus compositions. In The Silence they are welded in a chamber drama of two sisters at war: one lasciviously animistic; the other cooly intellectual until she accepts the truth of her imminent death. The 1960s were probably the height of arthouse cinema in terms of the acceptance by audiences, however minority, of abstruse narratives and we are plunged into a strange world without explanation. The sisters, Ingrid Thulin’s Ester and Gunnel Lindblom’s Anna, are travelling through an unidentifiable east European state either in the throes of, of gearing up for, war. Anna’s young son, Johan, is with them and the opening, on a train, sets the tone that we are as much inhabiting a psychological as a physical landscape; the unscrolling landscape is obviously a back projection.

In Hamish Ford’s interesting Sounds of Cinema review, he quotes Bergman as saying: “It follows Bartók’s music rather closely – the dull continuous note, then the sudden explosion.”. Ford notes a ticking clock is heard at the start and end of the film (it could be a metronome in keeping with the musical metaphor), no doubt indicative of our lives’ movement toward their inevitable end. Bergman’s existential angst, which often seems mangled up in misogyny, plays out as the sisters vie for psychological supremacy. I must confess that I spent most of the film unclear on what the heavily portentous goings-on actually meant, but I was never less than engaged. Knowing Bartok didn’t help.

The film was a hit, probably because of the (for the time) explicit representations of sex. Ester masturbates whilst Anna witnesses a couple having sex in a theatre and seduces a waiter for the same purpose. I’m sure that this was the reason the film was successful with audiences though it was to Bergman’s chagrin:

“One is always glad when a film is a success. Be then, when I discovered why it was a success, and how many of the people who were going to see it were saying furiously they’d never again go and see an Ingmar Bergman film, I was terrified.” (Bergman on Bergman, Björkman, Manns and Sima, 1973: 180)

I’ll take his statement at face value, though it should be noted that the relative explicitness of arthouse cinema was one of the reasons why it became so popular in the post-war period. As I wrote in Introduction to Film (which is going cheap on Amazon at the moment!):

‘Although art-cinema’s increasing popularity was relative, and was always far below the mainstream’s, there is little doubt that the presence of (female) nudity in Summer With Monika (Sommeren med Monika, Sweden, 1953) helped establish director Ingmar Bergman as a favourite.

‘Films such as this helped break the censor’s stranglehold. The nudity would not have raised many eyebrows in un-puritanical Scandinavia. Because the nudity was not obviously sensational, and the film was received as art (putting it, in cultural terms, on a similar level as the nude of Renaissance painting) and consumed by a middle-class audience, it was harder to justify it being censored. In addition, these films, produced abroad, had no obligation to the Production Code.’ (Lacey, 2016: 118)

Even if I finished The Silence unsure of what I’d experienced there are some moments of direct emotional power. For instance, when Ester has an ‘attack’ (I’m guessing she has TB) and rails against death. I don’t think the strength of the scene was accentuated by the fact the ‘grim reaper’ is abroad great numbers worldwide at the moment due to the pandemic; the position of the shot, at the head of her bed, and Thulin’s performance are enough to make it terrifying. The film is available on MUBI for another four days.

 

Chaotic Ana (Caótica Ana, Spain, 2007)

Jungian journey

Writer-director Julio Medem can be guaranteed to get you thinking with a narrative graced with ravishing imagery and likely much nudity, particularly female. Chaotic Ana (newcomer Manuela Vellés) suddenly finds she has visions linking her to (possible) past selves, women who died young and violently at the hands of men. Her life as a naive artist in Ibiza, where she lives with her dad in a cave on the coast, is disrupted by Charlotte Rampling’s Justine (presumably named after de Sade’s character but the reason for this I can’t fathom) who runs an artists’ colony in Madrid. Here Ana meets video artist Linda (Bebe Rebolledo) and Said (Nicolas Cazalé), with whom she enters into an intimate relationship. She discovers she can dream for the first time and, under hypnosis, filmed by Linda, she investigates what might be her past. The paintings that had so enraptured Justine were doors on the cave dwelling walls: doors and dreaming = Jungian psychoanalysis. For many this will be a problem: Jung as hokum or as insight? It’s the former for me, however I’m willing to suspend disbelief in return for interesting narratives and Medem certainly succeeds on that level. There are moments (like when Ana appears on Linda’s dad’s boat) where credulity is over-stretched (I assumed it was a dream for a few minutes) but there are enough ideas whirling around to engage to the end.

At the end Medem has flung in American aggression in the Iraq war (UK was culpable too) in a very strange scene with an American politician. We also end up in Arizona (Ford’s mesas and buttes are on show) at an Native American Reservation that, as aquarello concludes is:

‘an awkward juxtaposition [for the film] that proves especially flawed during a pivotal encounter at a Navajo bar, where Medem’s trenchant parallel illustration of dispossession and institutional segregation between the Native American reservations in the US and the refugee camps of displaced Saharans in the Middle East – and by extension, the Iraqi occupation that has also resulted in geographic factionalism along ethnic and tribal lines – is undermined by the facile sight gag of a patron’s inebriated uncoordination.’

The refugee camps in Africa are drawn into the narrative via the mysterious Said and there is a degree of Orientalism in his representation. The film was dedicated to Medem’s sister Ana, an artist who was killed in a car crash in 2001. Clearly the film is a form of therapy for the director, which explains the narrative lacunas.  Her beautiful paintings are used as her namesake’s in the film and knowledge of her death adds to the melancholy that infuses the movie.

Zama, (Argentina-Brazil-Spain-Dominican Republic-France-Netherlands-Mexico-Switzerland-USA-Portugal-Lebanon, 2017)

Wishing he weren’t there

Coincidentally just after Monos I’ve found myself landed with another Latin American-set ‘hallucinatory’ film. Zama (Daniel Giménez Cacho), a corregidor (colonial administrator), is desperate to get back to his family; I assumed they were in Spain but reviews suggest they are in Buenos Aires. I think I can’t be blamed for my uncertainty because the film presents its narrative information tangentially; details aren’t clearly explained. Although he appears to be of European stock (he could be mixed race), he was born in the Americas and doesn’t feel he belongs in the outpost he’s duty-bound to look after. He petitions the Governor to write a letter to the King (of Spain) on his behalf but as the latter points out, the King always ignores the first and a second will be required… in two years time. Writer-director Lucretia Martel (based on Antonio di Benedetto’s novel), in her first fiction film since The Headless Womandoesn’t spell out detail; like Zama we have to negotiate our way through the world of the film. In one scene, when Zama is pleading with the Governor, a lama appears, unnoticed by him, at his side; it’s a surreal touch suggesting it is a place that neither he nor we can comprehend. As Lola Dueñas’ character tells Cacho, ‘Europe is best remembered by people who have never been there’; place is as much myth as reality.

Surreal reality

Martel used a similar technique in The Headless Woman, where the uncertainty was narratively motivated by the bang on the head the protagonist receives at the start. In Zama the incomprehension is stimulated by the setting: whilst colonists can subjugate peoples and land, they cannot control the place that they don’t really know. The natives are barely characters in the film, they go about their work in the background, tolerating the  invaders. At the start, Zama is caught spying on naked native women covering themselves with mud; one protests and he beats her for her troubles. In a nutshell, the colonial power relationship is portrayed. This marginalisation, which in, say, the colonial set films of classical Hollywood was racist, here is a portrayal of the realpolitik.

The pursuit of the legendary-mythical bandit that fills the final third of the film reminded me of Antonio das Mortes, Glauber Rocha’s similarly hallucinatory film set in Brazil’s sertão. When the bandit, Vicuña Porto, is found there’s no certainty that he is actually who he says he is. As Porto says, ‘it is only a name’. It’s striking that the actor I thought was playing the character who might be Porto is different to the one, Brazilian Matheus Nachtergaele, who’s listed in the imdb credits as possibly being him. The gang’s desperation to find the jewel-filled coconuts reminded me of The Treasure of Sierra Madre… maybe there is something about Latin America…

Martel gets great performances from the cast; Cacho and Lola Dueñas, as the flirt he longs for, are particularly good. And Martel is one of the most interesting directors around; there’s nothing wrong with being made to work for your pleasure.

Monos (Colombia-Argentina-Netherlands-Germany-Sweden-Uruguay-USA-Switzerland-Denmark, 2019)

On the edge

Alejandro Landes’ extraordinary film (he co-wrote with Alex Dos Santos and directed) takes a bit of absorbing. Partly this is to do with the lack of context given to the teenage guerillas, who are holding a kidnapped American hostage. Given Landes is Colombian it is obvious to think they are part of Farc, anti-government guerillas who seem to have recently taken up arms again having disbanded two years ago. Wilson Salazar, who plays Messenger, was a member of Farc. However, to try and place the film in a socio-political context would be wrong as Landes is clearly angling for a mythological portrayal of youngsters under dehumanising pressure. Despite that, the final scene evokes Argentina’s ‘dirty war’ of the 1970s.

Clear frames of reference are William Golding’s The Lord of the Flies (1954) – a pig’s head makes an appearance – and Apocalypse Now! (US, 1979) without, as noted by Peter Bradshaw, Kurtz. The film starts in the Andes before descending to the jungle and the shoot sounds almost as gruelling as that experienced by Coppola and his crew. The cinematography, by Jaspar Wolf, whether in the highlands or in the depths of the river, is stunningly beautiful and includes some fantastic action sequences in rapids that outshine many action films. It’s difficult to understand how the film was produced for a minuscule $2m.

Hearts of darkness

The ambiguities in the film are further enhanced by the casting (many of the actors are first-timers) as there is a gender fluidity to Sofia Buenaventura’s character, Rambo, which requires a ‘double take’. This hallucinatory quality, reminding me of Aguirre, Wrath of God (Aguirre, der Zorn Gottes, W.Germany-Mexico-Peru, 1972), is narratively enhanced when the youngsters take (magic) mushrooms. In addition, Mica Levi’s sensational score adds to the way the film unbalances the spectator; as in Under the Skin her music isn’t generally used to cue narrative moments or emotion but to contribute to the image. At moments of high intensity her grinding electronica perfectly enhances the moment by almost overloading the spectator with sound. The film also refuses to offer a character for whom we can easily root for.

It’s a film that I need to see again to get my head around. Monos, by the way, is Spanish for monkeys and, presumably, refers to the fact that the veneer of civilisation is thin, to say the least. I think such a trope is unfair on animals whose behaviour is, by definition, never uncivilised.

Loveless (Nelyubov (Russia-France-Germany-Belgium, 2017)

Haunting absence

I found Andrey Zvyagintsev’s first film, The Return, absolutely gripping but, despite the critical plaudits, Leviathan (Leviafan, Russia, 2014) left me cold (I probably need to see it again). It also failed to impress the Russian Minster for Culture as it wasn’t patriotic enough so Loveless turned to European money to be made. Whilst Loveless doesn’t match The Return, it is a gripping and beautiful film; the beauty is rather austere deriving from its compositions and bleak winter landscapes. It concerns a divorcing couple whose 12-year-old son is seen to be an impediment to the new lives they plan to pursue.

Some critics (for example, the Sight & Sound review) complained about what they saw as heavy-handed symbolism; and even Jonathan Romney, who is sympathetic to the film, argued that the use of mobile phones and laptops as signifiers of modern alienation is clichéd (both March 2018). While Zvyagintsev is not a realist filmmaker he does situate his films in particular times and places (most of the action takes place in a Moscow suburb in 2012) and so if his characters are umbilically linked to their computer technology it is difficult not to show it. The sugar-rush of notifications and messages have addicted a fair proportion of humanity it seems and a film about alienation would struggle not include this technology.

I liked the film but it rarely seemed to transcend the characters’ banality (not a criticism). There are a few virtuoso moments when we see altruistic volunteers (who actually exist, they help people find missing persons as the police are able to do little) seek the missing son: an abandoned and decrepit Soviet-era swimming pool and a massive military satellite dish loom out of the woods. Misinformation features in news reports, about the end of the world and the war in Ukraine, showing Russia suffers similar news problems to our own.

The performances, particularly Maryana Spivak and Aleksey Rozin as the rotting couple, are excellent; Rozin also appeared in Zvyagintsev’s Elena (Russia, 2011), which I enjoyed. Loveless features more explicit sex than I’ve seen in any Russian film (maybe I’ve not been watching the right ones!) and it not shot voyeuristically but as another signifier of decadence (in the sense that the result of sex, the son, is neglected).

Romney also suggests that arthouse films no longer appeal to a younger generation that have grown up in the postmodern world of accelerated imagery. Although that is a statement of fogeyism, it may be true. Box office for arthouse films, that is those that are self-consciously portentous, is rapidly diminishing suggesting that bourgeois tastes have migrated to something else; it doesn’t matter what it is, just that it be fashionable.

High Life (UK-France-Germany-Poland-US, 2018)

Life sentence

It’s difficult to write about Claire Denis’ latest film after just one viewing not because it is particularly dense, and so hard work to watch, but its rich allusiveness and elliptical narrative offer more questions than answers. As the Sight & Sound reviewer points out, the first English-language films of arthouse directors can lead to simplification; not in Denis’ case.

Arthouse science fiction immediately brings to mind Andrei Tarkovsky’s Solaris (USSR, 1972) and there’s no doubt that it was in Denis’ mind when making High Life. In the former, an alien sentient ocean learns about humanity by bringing back to life loved ones; in the latter, life sentence prisoners are sent on an interstellar voyage to harness energy from black holes (Silent Running, US 1972, 2001: A Space Odyssey, UK 1968, are other references). The similarity between the films, apart from the standard SF trope of investigating what it means to be human, is in the mise en scene of the spaceship corridors and the flashbacks to wet and wooded Earth. Although not as dense as Tarkovsky’s film, Denis’ refuses to offer easy understanding as we are given little information about characters’ motivations; even though there is an intermittent voiceover from Robert Pattinson’s protagonist, Monte. We probably learn most about Juliette Binoche’s diabolical Dr Dibs who is determined that procreation will happen, in an unorthodox fashion, during the voyage.

Even if you struggle somewhat, as I did, with the narrative there is Yorick Le Saux’s sumptuous cinematography to revel in and Olafur Eliasson is cited in the production design; he was responsible for the awesome Tate Turbine Hall installation, Weather Project. The manifestation of a black hole is memorable if a little off-putting as the blackness surrounding the cinema screen was darker than the hole itself. However, although Denis consulted scientists when writing the script, it’s clear (in one scene particularly) that the needs of art over-ride the laws of physics (which is as it should be).

Elliasson’s Weather Project

Am I clearer about what it means to be human after seeing the film? I’m not sure because the choice of characters as ‘lifers’, some of whom live on the feral end of the spectrum, skews the sample; though Andre Benjamin’s Tcherny exudes humanity. Monte himself if something of an enigma and as such is superbly played by Pattinson; an actor to be praised for his choice of material when he could have been a ‘matinee idol’. What I am sure about is the haunting quality of the film, in part due to Stuart Staples’ score, because I’m interested to see if I can understand more about the film (and so about life) and to enjoy the startling imagery again.

It’s worth noting that ‘babies in space’ is an unusual representation and the opening of the film focuses on  Monte with a child. They are affecting scenes that emphasise human bonding even when the technological interface is paramount, as it is in a spaceship.

Maborosi (Japan, 1995)

Darkness at noon

Kore-eda Hirokazu has been a very late discovery for me and I feel like a teenager having so many great unseen films available to me. Maborosi, which can be loosely translated at ‘vision’ or ‘illusion’, was his first fiction film but it is the work of a fully fledged genius. The Japanese title, ‘Phantom Light’, is better as it refers to a key idea at the end of the film as well as drawing attention to the cinematography, which is often working in very low light levels. In once scene, the protagonist Yumiko (debutant Esumi Makiko) sits in a bus shelter barely visible; the shot is a metaphor for how she feels when trying to deal with the apparent suicide of her husband.

Despite the gloom, many of the images are painterly whether it’s a weathered postbox or a window opened out onto the sea. Despite its slow pace there is so much to think about. At one point, when Yumiko is painstakingly scrubbing steps, I wondered why Kore-eda was showing the scene in such detail; then she bows her head in existential distress and it’s clear why.

Peter Bradshaw noted the absence of close-ups for the first part of the film; in addition, Kore-eda uses a long lens to force the perspective in many shots which gives an expressionist feel to the mise en scene. So despite the slow pace and portrayal of the minutiae of everyday life the film is weighted with symbolism. For example, the image below is the last shot of the film and its meaning is whatever the audience thinks in the context of what’s gone before. Proper arthouse filmmaking.

Symbolism?

The screenplay’s by Ogita Yoshihisa, based on Miyamoto Teru’s novel, but what became characteristic Kore-eda is present in terms of the visual style, particularly the tatami mat level shots, and his marvellous use of children. Overwhelmingly in his work there is a humanist perspective that delves into what is important in life. As the film reaches a climax we see a funeral procession in extreme long shot, framed against the sea. It is an extraordinary image and scene that has the bleakness of Bergman but Kore-eda is more optimistic.

Y tu mamá también Study Guide (Mexico, 2001)


I’ve just published a study guide to Y tu mamá también. Here’s the introduction:

Alfonso Cuarón is amongst the most feted of international filmmakers as he is one of the few that bestrides both arthouse and commercial cinema. Although his last film Roma (Mexico-US, 2018) suffered from limited distribution in cinemas as it was funded by Netflix, it was regarded as one of the best films of the year; Sight & Sound (January/February, 2019) had it top of its critics’ poll and it won Best Foreign Language and Best Director Oscars (Cuarón also won for his cinematography). Gravity (UK-US, 2013), the film that preceded Roma, grossed over $700m worldwide in cinemas and won seven Oscars.  He’s also directed one of the Harry Potter franchise (The Prisoner of Azkaban, UK-US, 2004).

Cuarón is one of the three Mexican directors (Guillermo del Toro and Alejandro González Iñárritu are the others) who Deborah Shaw (2013) used to illustrate transnational cinema, arguably the most obvious trend in filmmaking to have come to notice in the 21stcentury. The fact that the three are Mexican exemplifies this trend as they have come from a relative backwater for filmmaking. Mexico, though, had a thriving industry from the 1930s to the 1950s and Latin America, as a whole, had a significant impact on both the theory and practice of filmmaking during the 1960s. Cutting edge cinema at this time became highly politicised in its opposition to imperialism, that of America in particular, and the various military dictatorship that prevailed on the continent. Although Mexico was a democracy, it suffered one party rule for over 70 years.

Despite this, Cuarón has suggested that he is not particularly interested in using film as a medium for a political statement:

“It’s the mantra of the old guard. If you don’t have a naked marxist (sic) ideology, then you’re a reactionary. If you have a strong story and production values, then you’re a Hollywood wannabe. And if you enjoy any success abroad, you’re a sell-out. Thankfully, a lot of the new generation is tossing off that old prejudice. They realise that you can be 100% Mexican and still be universal.” (quoted in Brooks 2002)

At face value this seems to be the statement of an establishment filmmaker who is happy to take Hollywood’s coin to enrich both himself and the production values of his films. After his debut Sólo con tu pareja (Love in the Time of Hysteria, Mexico, 1991) Cuarón went to Hollywood and made two literary adaptations, The Little Princess (1995) and Great Expectations (1998). As Paul Julien Smith stated (when writing about Y tu mamá también):

Cuarón is willing to risk being branded as superficial because his film is entertaining, treacherous because it draws on US culture, and reactionary because it deals with bourgeois characters. (2002: 16c)

However Cuarón is anything but ‘superficial’ and although he is a ‘commercial’ filmmaker he is clearly interested in more than ‘mere entertainment’. He has a keen eye for inequalities in the world and he is on the side of the oppressed but he is also a pragmatist that established himself in Hollywood as a ‘player’ in the industry and so is also able to make personal films.

Cuarón is clearly conscious of his Mexican heritage and both Y tu mamá también and Roma are about his home nation, particularly its colonial heritage. Even after decolonisation countries tend to replicate the racial hierarchy that existed when they were under foreign rule. This usually means that lighter-skinned people are more privileged, reproducing the dominant European hegemony. So in Mexico:

The demographics show the Criollo – Creole, lighter skinned, European, phenotype continues to rule while the indigenous Indian continues to struggle against poverty and oppression. These small groups of white Europeans – the remaining Spanish colonists along with French Settlers from the 1800’s represent 9% of the population. The Mestizos, (people of mixed indigenous and European heritage) make up the largest ethnicity at roughly 60%. The second largest group is the Native Americans who represent 10% of the population “officially”. However, unofficially many believe the figure to be closer to 30%.  [However] most Mestizos are in fact assimilated Native Americans, inflating the Mestizo population estimate from 60% to as high as 80%. (Kemet 2006)

The continuing racial discrimination is, in part, a result of the institutional structures left behind by the colonists who favoured lighter-skinned people like themselves. This is how the racism of the colonists continues even after independence. We shall consider this in chapter three, the key point here is that Cuarón, although a commercial filmmaker, is a humanist who believes it is important that the underclass be represented as a challenge to racism.

Roma is a companion piece to Y tu mamá también not simply because they are both Mexican films, they both represent this underclass. Whilst this is the key theme of Roma, which is about the life of his nanny Liboria Rodríguez, in Y tu mamá también the ‘lives of others’ – the indigenous population  – appears to be tangential to the teen road movie narrative. However, the use of the omniscient voiceover serves to highlight the indigenous experience even when we are watching the frolics of the teenage boys. While Cuarón entertains us he also uncovers the lives of those who are rarely privileged with being shown in mainstream cinema. It is a multi-layered film that, at the top level, is a tragi-comedy and underneath a critique of Mexico at the turn of the century. It is a film that can be both enjoyed and thought about in equal measure.