The Notorious Bettie Page 2005

 

The Notorious Bettie Page is a 2005 American biographical drama film directed by Mary Harron. The screenplay by Harron and Guinevere Turner focuses on 1950s pinup and bondage model Bettie Page, portrayed by Gretchen Mol.

Bettie Page is an ambitious, naïve, and devout young Christian woman who longs to leave Nashville, Tennessee, following a childhood of sexual abuse, a failed wartime marriage, and a gang rape. In 1949, she departs for New York City, where she enrolls in an acting class. Amateur photographer Jerry Tibbs discovers her walking on the beach at Coney Island and she agrees to model for him. He suggests she restyle her hair with the bangs that would become her trademark.

Bettie becomes a favorite of nature photographers (including Bunny Yeager, who films her posing with two leopards), and she has no hesitation about removing her clothes for the photographers when asked. Before long images of the shapely brunette reach brother-and-sister entrepreneurs Paula and Irving Klaw, who run a respectable business selling movie stills and memorabilia, but also deal with fetish photos, magazines, and 8- and 16-millimeter films for additional income. Their top model Maxie takes Bettie under her wing, and she soon finds herself wearing leather corsets and thigh-high boots while wielding whips and chains for photographer John Willie, frequently at the request of Little John, a mild-mannered attorney with unusual tastes. Bettie is innocently unaware of the sexual nature of the images that rapidly are making her a star in the underground world of bondage aficionados.

In 1955, Bettie is called to testify before a hearing, headed by Senator Estes Kefauver, investigating the effects of pornography on American youth. Though she waits patiently for 12 hours to answer the committee's questions, Kefauver, for reasons unknown, decides to not bring her before the committee and dismisses her without an explanation. When it becomes apparent that casting directors are more interested in her notoriety than in any acting talent she might possess, Bettie heads to Miami Beach. Drifting along with limited career prospects and a virtually nonexistent social life, she stumbles upon a small evangelical church, walks inside and rushes forward to embrace Jesus Christ during the altar call. Although she insists she is not ashamed of anything she has done in her life, she appears happy to leave her past behind and return to her spiritual roots by preaching the word of the Lord on street corners.

In New York, Irving is highly stressed and suffering from poor health. He decides that he and his sister must burn their vast collection of erotic photos and movie footage to avoid potential prosecution. Paula reluctantly complies with her brother's request, but secretly saves the negatives of many of Bettie's pictures and movies from the bonfire, thereby ensuring that Bettie's work will survive for future generations.

The Naked Bunyip (1970)

 

In honour of the life, which ended today, of Barry Humphries I post here  The Naked Bunyip. The Naked Bunyip is a 1970 Australian documentary film directed by John B. Murray. The film explores sex in Australia using a fictional framework. A shy young man is hired by an ad agency to conduct a survey on sex in Australia. The somewhat clueless young man investigates homosexuality, transvestites, prostitution, and strip clubs along with every other variant on the "norm". While doing his interviews he meets celebrities, self proclaimed sex experts, prostitutes, female impersonators, pop stars, actors, and legislators as well as self appointed moral guardians.

The Naked Bunyip is a sex documentary and a blend of fact and fiction; "[it] incorporates the fictionalizing of the 'real' that had been a feature of tendencies in French 'new wave' and the American avant-garde narrative cinema." Graeme Blundell plays a shy young man who works for an ad agency, and the agency hires him to survey about sex in Australia. The film consists of "unrehearsed and unscripted" interviews as Blundell's character investigates a variety of sexual experiences, all except for the "normal" heterosexual experience.

Among the people interviewed are Dame Edna Everage, Jacki Weaver, Aggy Read, Harry M. Miller, and Russell Morris.

The Commonwealth censors insisted on five minutes of footage being removed but the producers refused, simply blacking out the offending images and bleeping the soundtrack. On the black footage, Murray inserted a picture of a bunyip performing a parody of the forbidden action. Murray also previewed the film without cuts to censors, angering the censor. This led to a debate about censorship which helped lead to a reform of censorship standards

GNAWA, MUSIC AND BEYOND - ENGLISH VERSION

 

Gnawa: Music and Beyond. Jacques Willemont, dir.; Viviana Pâques, scientific direction. Produced by Espaces, 2012; DVD includes English and French versions, both have Arabic with English or French subtitles; color, 58 mins. 

Jacques Willemont's documentary Gnawa: Music and Beyond explores the history, symbolism and ritual practice of Morocco's Gnawa traditions. The Gnawa are a population brought to Morocco from West Africa through a history of trans-Saharan slavery. In some ways mirroring syncretic traditions that grew out of trans-Atlantic slavery, like santaría in Cuba or condomblé in Brazil, the Gnawa fused West African religious and musical practices with Islam to create a musically-driven sacred healing ceremony called a derdba. Following an animal sacrifice, this all-night event moves through a series of spirits who possess adepts through trance. Willemont and his team draw upon years of interview footage to explore both how this ritual works and what its various components mean. To this end, the film relies heavily on interviews and analysis by Viviana Pâques, a French scholar of Gnawa music who provided scientific direction for the production. The film aims to demonstrate what can be a clandestine practice in Morocco by sharing a wealth of footage from these interviews with Pâques (who passed away in 2007) and from a recorded ceremony.

 
Structurally, Gnawa: Music and Beyond is built around the Gnawa ceremony as it has existed in Morocco for generations. To do so, the film layers three central types of content. Interview material with Al Ayachi, a ritual leader called a moqqadem, sits between documentary footage and interviews with Viviana Pâques, who presents an interpretive analysis based on her three decades of work with Al Ayachi and the Gnawa. Partly because of this structural choice, the film presents dual focal points: it aims to preserve and share the secret knowledge held within Gnawa ritual practice while it presents the importance of deep interpretive symbolism as studied by anthropologists like Pâques. She has been a central figure within the study of Gnawa music and ritual, most notably through her two books on the topic, L'arbre cosmique dans la pensée populaire et dans la vie quotidienne du nord-ouest africain (The cosmic tree in Northwest African popular thought and daily life [1964]), and La religion des esclaves: Recherches sur la confrérie marocaine des Gnawa (The religion of slaves: research on the Moroccan brotherhood of the Gnawa [1991]).

 
In the immense conglomerate of African fusions which we can explore today we find a wholly unique case: the Gnawa. The approach to the Gnawa’s musical expression, of profound social and religious implications, reveals to us not only an extremely rich cultural heritage but also one of the chapters that would have greatest effect on the development of North African societies during the last 500 years: slavery.

 
The term Gnawa refers to the brotherhood groupings (and, by extension, to their manifestations) of a minority ethnic-religious group of sub-Saharan origin but with an important presence especially in Morocco and, to a lesser extent, in Algeria and Tunisia, where they are known as Diwan and Stambali respectively. There is no unanimity on seeing the Gnawiya as a Tariqa or Sufi religious path in the way that some of those more rooted in the Maghreb can be, such as the Qadiriya, Issawiya or Hamdushiya, among others, with which, however, it shares an organisational structure and ecstatic and possession rites, in what are considered the limits of Islamic orthodoxy. The establishing of these syncretic expressions took place over several centuries, during which the animist ritual substrate gradually adapted to Islam, with variations which depended both on the geographic area and the social environment to which the different black communities had to adapt themselves.

 
The Origins The origin of the Gnawa, a word that seems to come from the Berber term agnaw/ignawen (dumb) in reference to their ignorance of Arabic and Berber must first be found in the diverse contingents of black slaves who between the 11th and 13th centuries were taken to the Maghreb strip from the Kingdom of Abyssinia, which occupied a strategic position in the caravanserai routes, and from the old Kingdom of Ghana (which today is part of Mauritania, Mali, Burkina Faso and Senegal). The traditional slave trade from the great Sudan intensified because of the conquest at the end of the 16th century of part of the Songhai Empire carried out by the Sultan of Morocco Ahmed Al-Mansur, a trafficking that continued until the early 20th century.

 
The descendants of these slaves, together with other free emigrant black peoples who arrived through the caravanserai routes, mixed with the local population and formed a group that despite its diverse origin acquired its own identity thanks to the figure of Sidi Bilal, the first slave of Ethiopian origin freed by Mohammed and who was the first Muezzin of Islam. These communities would also be known by other names in reference to their geographical origin (Sudani, Bambara), their social status (Ousfan, slaves), their religious affiliations (Bilali) or some of their practices of origin (Bori, in reference to the dance of possession practised by the Hausa taken to Tripoli). The large concentration of the black community in cities such as Marrakech and Essaouira (formerly called the port of Timbuktu) was because both cities had been important slave markets connected to the trans-Saharan route.

From Gnawa: Music and Spirit by Mª Elena Morató

Without Walls: The Cardinal And The Corpse (Iain Sinclair / Chris Petit 1992)

"Now that world has passed. It's a question of people knowing more about things. Everything has been discovered in a way, or at least priced. So one is not really interesting, or the greater world is not interested in you and what you are discovering. I am sorry. But I am sure that somewhere there is something that will once again set my heart on fire again. I don't doubt it." - Martin Stone (musician and book dealer)

A Channel 4 documentary on the now lost world of second hand book dealers and runners, the criminal underworld and counter culture in London. Interestingly it features a young Alan Moore, the occult graphic novelist (Watchmen, V for Vendetta, Promethea etc.) as he searches of a mysterious book that "connects everything.... the key to the city". Even the legendary Brian Caitlin makes an appearance (adding gravitas to the whole thing).

Former aristo turned crime writer Robin Cook (aka Derek Raymond) sets the tone ('All life is ultimately about death. It's what I call the general contract') while Michael Moorcock ('Moorcock schmoorcock,' mutters a Charing Cross Road dealer) casts doubt on Driffield's claim that a pulp novel, The Cardinal and the Corpse by Stephen Blakesley, is actually the work of Flann O'Brien. Petit and Sinclair's film is a deliberately jarring, oddly engaging rogues' gallery that even makes room for Tony Lambrianou, a former associate of the Krays ('I don't like the word gangster: I feel embarrassed when people use that word')."