Eleven conversations taken from as many issues of Fata Morgana. Eleven conversations which synthesize the project behind the journal which was born in spring 2006. At the time it was decided against having an editorial comment because of the conviction that if the journal was going to succeed it would speak for itself. However, the time has come to say a few words. A journal is first and foremost a collective gesture whose outline creates a field. The gesture made by Fata Morgana, which at the beginning was only an intuition and then it slowly developed, is the same one that makes cinema a place and an opportunity to think about contemporaneity. It is not simply about what happens around us; it is what emerges from within the events which gather around a concept: from the concept of Bíos (issue No. 0) to the concept of the Sacred (issue No. 10). In this perspective, cinema needs to be interpreted and understood as having its own un-specific specificity. It needs to be interpreted and understood in its principal form where it is capable of categorizing its un-specificity, in other words, its autonomous form where it can categorize its heteronomy. This means thinking about a concept starting from cinema, and thinking about cinema starting from the concept. Thus, cinema becomes a special place and an opportunity to think about the universality of the concept (as a marker of contemporaneity) and the concept becomes the perspective from which to conceive cinema. By avoiding the double edged sword of a sterile specificity or of a self serving un-specificity cinema becomes the quintessential way of thinking about modernity where autonomy of aesthetical form is affirmed in its heteronomy, and its individuation imposes itself as a dis-individuation.

24 conversazioni apparse su Fata Morgana con grandi figure della contemporaneità, studiosi e artisti che parlano del cinema facendone un luogo del pensiero e una forma di vita. Un viaggio in cui il cinema e l’immagine, più di ogni altra forma d’arte, si riscoprono indissolubilmente legati alla complessità del nostro presente. Per la prima volta riunite e tradotte in inglese in un’unica pubblicazione, queste conversazioni offrono al lettore una costellazione unica di autori e temi per pensare il cinema a partire dal nostro presente e viceversa. 24 conversations originally published by Fata Morgana with important scholars and artists who have intended cinema as a place of thought and a form of life. A unique constellation of authors and themes in which cinema and the image, more than any other art form, are inextricably intertwined with the complexity of the contemporary. Edited and translated into English for the first time, these conversations offer to the reader a unique constellation of authors and themes, which leads one to reconsider cinema starting from our present and vice versa. Roberto De Gaetano is full professor of Filmology at the University of Calabria (Italy). He is the author of important books on the relationship between cinema and philosophy (Il cinema secondo Gilles Deleuze, Bulzoni, 1996; Il visibile cinematografico, Bulzoni, 2002; La potenza delle immagini, Ets, 2012), cinema and the contemporary (L’immagine contemporanea. Cinema e mondo presente, Marsilio, 2010), and authors and forms of Italian cinema (Il corpo e la maschera. Il grottesco nel cinema italiano, Bulzoni, 1999; Nanni Moretti. Lo smarrimento del presente, Pellegrini, 2015). He is the Editor of the three-volume edition Lessico del cinema italiano. Forme di rappresentazione e forme di vita (Mimesis, 2014-2016), and the Editor in Chief of Fata Morgana. Francesco Ceraolo (PhD, Qmul) teaches Film Analysis and Theater and Opera at the University of Calabria (Italy). His work mainly focuses on the relationship between philosophy, performing and visual arts. Among his recent publications are Verso un'estetica della totalità. Una lettura critico-filosofica del pensiero di Richard Wagner (Mimesis, 2013) and the chapter entitled ‘Opera’ in Lessico del cinema italiano. Forme di rappresentazione e forme di vita (Mimesis, 2015). He has edited and translated into Italian Alain Badiou’s writings on the theater (Rapsodia per il teatro. Arte, politica, evento, Pellegrini, 2015). In 2015 he was awarded the ‘Arthur Rubinstein – A Life In Music’ Prize by Teatro La Fenice for his musicological scholarship. He is a member of the Editorial Board of Fata Morgana.

In a significant departure from other works on Ritwik Ghatak, this book establishes him as an auteur and a maestro on par with some of the great film directors, like Sergei Eisenstein, Satyajit Ray, Ingmar Bergman, Federico Fellini, Kenji Mizoguchi and Luis Bunuel. Based on in-depth research that follows Ghatak’s journey within the context of the Indian People’s Theatre Association, it fills an important gap in the scholarship around Ghatak by offering crucial insights into Ghatak’s unique vision of cinema embedded as it is in the cultural psychic configurations of the people. It analyses Ghatak’s practice by minutely tracing formal similarities across the language of his cinematic oeuvre in the domain of cinematography, lighting, music, and sound. The book develops the way in which cinematic technique enters the domain of conceptual constructs and abstractions. It moves on to chronicle Ghatak’s political odyssey as reflected in his cinema. Moreover, it charts the manner in which Ghatak, through his cinematic idiom, offers a polemic of cinema that further adds to his notion of praxis – a thoughtful Marxist paradigm organically associated with the culture and context of India. By locating Ghatak within the discourse of nationalism, the book brings to the surface Ghatak’s critical insights related to the independence of the nation and the trauma of the partition of Bengal. Ghatak’s cinema served the crucial function of chronicling the mass tragedy of partition and its impact on the human psyche.This book appeals to scholars of film studies and filmmaking as well as to researchers and general readers interested in debates pertaining to culture, politics, art, psychoanalysis, partition and refugee studies, cinema, theatre, and ideology.

This book shines much-needed light on the history, structures and films of the Amharic film industry in Ethiopia. Focusing on the rise of the industry from 2002, until today, and embedded in archival, ethnographic and textual research methods, this book offers a sustained and detailed appreciation of Amharic-language cinema. Michael Thomas considers 'fiker'/love as an organising principle in national Ethiopian culture and, by extension, Amharic cinema. Placing 'fiker' as central to understanding Amharic film genres also illuminates the continuous negotiations at play between romantic, familial, patriotic and spiritual notions of love in these films. Thomas considers the production and exhibition of films in Ethiopia, charting fluctuations and continuities between the past and the present. Having done so, he offers detailed textual readings of films, identifying important junctures in the industry's development and the emergence of new genres. The findings of the book detail the affective characteristics that delineate most Amharic genres and the role culturally specific concepts, such as fiker, play in maintaining the relevance of commercial cinemas reliant on domestic audiences.

With case studies of the cinemas of India, Iran and Hong Kong, and with contributors addressing the most challenging questions it poses, this important anthology addresses established notions about Third Cinema theory, and the cinema practice of developing and postcolonial nations

Just what is 'independent' cinema? D. K. Holm aims to define a term all too carelessly used both by media commentators and marketers, and distinguish it from categories such as avant-garde, underground, experimental or 'art' films, with which it is often confused. By contrasting studio-era Hollywood with changes in the business since the 1970s, and the rise of companies such as Miramax and New Line, it shows the birth of a commercial environment in which the new independent cinema can emerge. Profiles of specific filmmakers suggest how diverse personalities use independent cinema for individual ends; directors such as James Mangold, who found indie cinema to be a stepping stone to more mainstream movies, Jill Sprecher, who uses its flexibility to explore philosophical ideas, and Guy Maddin, one of the few true independent filmmakers, whose films are beholden to his own unique vision rather than financiers or abstract audience markets.

Women in African Cinema: Beyond the Body Politic showcases the very prolific but often marginalised presence of women in African cinema, both on the screen and behind the camera. This book provides the first in-depth and sustained examination of women in African cinema. Films by women from different geographical regions are discussed in case studies that are framed by feminist theoretical and historical themes, and seen through an anti-colonial, philosophical, political and socio-cultural cinematic lens. A historical and theoretical introduction provides the context for thematic chapters exploring topics ranging from female identities, female friendships, women in revolutionary cinema, motherhood and daughterhood, women’s bodies, sexuality, and spirituality. Each chapter serves up a theoretical-historical discussion of the chosen theme, followed by two in-depth case studies that provide contextual and transnational readings of the films as well as outlining production, distribution and exhibition contexts. This book contributes to the feminist anti-racist revision of the canon by placing African women filmmakers squarely at the centre of African film culture. Demonstrating the depth and diversity of the feminine or female aesthetic in African cinema, this book will be of great interest to students and scholars of African cinema, media studies and African studies.

Spanish filmmaker Carlos Saura, who began his career under the censorship of Franco's regime, has forged an international reputation for his unique cinematic treatment of emotional and spiritual responses to repressive political conditions. In films such as Carmen and El Dorado, where reality and fantasy are deliberately fused together, Saura reveals the illusions of Franco's mythologized Spain--a chaste, Catholic, and heroic Spain of the Golden Age--that tend to isolate Spaniards from the rest of Europe, from each other, and from their own individuality. In this first English-language book on Saura, Marvin D'Lugo looks at the social and artistic forces behind this film auteur's highly personal cinema. Tracing Saura's career over three decades, D'Lugo discusses each work from Hooligans (1959), a realist film about a Madrid street-gang member trying to become a bullfighter, to The Dark Night (1989), a film dealing with the persecution of the religious reformer St. John of the Cross in the late sixteenth century. Throughout he argues that Saura's cinematic style results from a highly original response to the political and historical constraints of Spanish culture. D'Lugo shows how in order to explore the complex cultural politics of "Spanishness" as it was institutionalized under Franco, Saura frames his narrations through the eyes of characters who question the forces that shape personal and collective identity. Moving beyond the limits of traditional auteur studies, this book addresses the relationship between the filmmaker and the cultural ideology that historically has thwarted and manipulated the expressions of individuality in Spanish society.

“An essential book for courses on Native film, indigenous media, not to mention more general courses . . . A very impressive and useful collection.” —Randolph Lewis, author of Navajo Talking Picture The film industry and mainstream popular culture are notorious for promoting stereotypical images of Native Americans: the noble and ignoble savage, the pronoun-challenged sidekick, the ruthless warrior, the female drudge, the princess, the sexualized maiden, the drunk, and others. Over the years, Indigenous filmmakers have both challenged these representations and moved past them, offering their own distinct forms of cinematic expression. Native Americans on Film draws inspiration from the Indigenous film movement, bringing filmmakers into an intertextual conversation with academics from a variety of disciplines. The resulting dialogue opens a myriad of possibilities for engaging students with ongoing debates: What is Indigenous film? Who is an Indigenous filmmaker? What are Native filmmakers saying about Indigenous film and their own work? This thought-provoking text offers theoretical approaches to understanding Native cinema, includes pedagogical strategies for teaching particular films, and validates the different voices, approaches, and worldviews that emerge across the movement. “Accomplished scholars in the emerging field of Native film studies, Marubbio and Buffalohead . . . focus clearly on the needs of this field. They do scholars and students of Native film a great service by reprinting four seminal and provocative essays.” —James Ruppert, author of Meditation in Contemporary Native American Literature “Succeed[s] in depicting the complexities in study, teaching, and creating Native film . . . Regardless of an individual’s level of knowledge and expertise in Native film, Native Americans on Film is a valuable read for anyone interested in this topic.” —Studies in American Indian Literatures

The Cinema of Norman Mailer: Film is Like Death not only examines the enfant terrible writer's thoughts on cinema, but also features interviews with Norman Mailer himself. The Cinema of Norman Mailer also explores Mailer's cinema through previously published and newly commissioned essays written by an array of film and literary scholars, enthusiasts, and those with a personal, philosophical connection to Mailer. This volume discusses the National Book Award and Pulitzer Prize-winning author and filmmaker's six films created during the years of 1947 and 1987, and contends to show how Mailer's films can be best read as cinematic delineations that visually represent many of the writer's metaphysical and ontological concerns and ideas that appear in his texts from the 1950s until his passing in 2007. By re-examining Mailer's cinema through these new perspectives, one may be awarded not just a deeper understanding of Mailer's desire to make films, but also find a new, alternative vision of Mailer himself. Norman Mailer was not just a writer, but more: he was one of the most influential Postmodern artists of the twentieth century with deep roots in the cinema. He allowed the cinema to not only influence his aesthetic approach, but sanctioned it as his easiest-crafted analogy for exploring sociological imagination in his writing. Mailer once suggested, "Film is legitimately more interesting than books..." and with that in mind, readers of Norman Mailer might begin to rethink his oeuvre through the viewfinder of the film medium, as he was equally as passionate about working within cinema as he was about literature itself.