Abstract
This interpretation of the cinematographic version of the novel La Storia by Luigi Comencini is far from a re-signification of the literary text. We will prove that this director, who has a pedagogical intent but opposes the political use of the cinema (and pays attention to avoid the typical pitiability of the Neo Realism) faithfully respects the Morant’s aims. He makes a film on the innocence threatened by death and violence during the war (at the same manner, innocence is threatened by education during the peace). Useppe is our own conscience in front of the history. Comencini deliberately simplifies the contents of Morante’s novel, which are transformed in exemplary scenes: the first of them on the equivocations of vitality, the second on the destroyed innocence, the third on Jewishness, the fourth on incoherence, etc. Comencini explicates the relation between the micro-history and the macro-history, which intersect one to each other although they don’t go ahead in parallel, using old documentary which alternate with the history of the main characters. The genesis of every historical event is an human act (or an human failed act).
Highlights
In questo articolo il testo del romanzo di Elsa Morante (1974) sarà posto sullo sfondo del discorso principale che verterà sull’adattamento filmico realizzato da Luigi Comencini (1986) per il piccolo schermo2
We will prove that this director
pays attention to avoid the typical pitiability of the Neo Realism
Summary
RIASSUNTO Questa lettura dell’adattamento della Storia, fatto da Luigi Comencini per il piccolo schermo, è avulsa alla tesi su una sostanziale risemantizzazione del testo letterario. Si dimostra che questo regista, autore di cinema morale e pedagogico, ma avverso all’uso del cinema ai fini politici (e attento a non cadere nel miserabilismo neorealista), accoglie fedelmente gli intenti morantiani. Fa un film sull’innocenza minacciata dalla morte e dalla violenza in tempo della guerra (così come essa è soffocata dall’educazione in tempo di pace): Useppe, infatti, è la nostra coscienza di fronte alla storia. Comencini semplifica volutamente i messaggi morantiani riducendoli a “quadri parlanti”: uno sulla vitalità mal riposta, un altro sull’innocenza travolta e schiacciata, un altro ancora sull’ebraicità, sulla coerenza mancata ecc.
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