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In 1986, ZDF, the Second
German Television program, commissioned the film project Sieben Frauen
– Sieben Sünden / Seven Women – Seven
Sins. Seven women filmmakers each produced a short film devoted to one
of the mortal sins:
Pride |
Ulrike
Ottinger, "Superbia –
Der Stolz", 1986 (D), 35mm, color, sound, 15' 55'' |
Gluttony |
Helke
Sander, "Völlerei –
Völlerei? Füttern!", 1986 (D), 16mm, color, sound,
12' 56'' |
Sloth |
Chantal
Akerman, "Portrait d'une paresseuse", 1986 (B/D), 35mm, color, sound,
7' 45'' |
Greed |
Bette
Gordon, "Greed –
Pay to Play", 1987 (USA), 16mm, color, sound, 18' 46'' |
Anger |
Maxi
Cohen, "Anger", 1986 (USA), 16mm, color, sound, 19' 43'' |
Envy |
Laurence
Gavron, "Il Maestro", 1986 (F), 16mm, color, sound, 14' 42'' |
Lust |
VALIE
EXPORT, "Ein perfektes Paar oder Die Unzucht wechselt ihre Haut", 1986
(A), Video, color, sound, 13' 25'' |
"Sieben Frauen – Sieben
Sünden / Seven Women – Seven Sins" bietet sehr
unterschiedliche Antworten auf die Frage, welche Bedeutungen "so etwas
Unzeitgemäßes wie eine Todsünde" (Helke
Sander) heutzutage haben kann.
The first film, "Superbia – Der
Stolz" by Ulrike Ottinger, is dedicated to pride
which was seen as the first of the Christian-medieval mortal sins and
the root of all the others. The triumphant march of Superbia moves
slowly by the camera, with figures with dragon and peacock bodies,
tanks, and whips being presented. As Andreas Kilb, the film critic for
the weekly DIE ZEIT wrote, “Superbia is on her way to her
‘wedding with the world’, a
‘Bluthochzeit’ (bloody‘wedding): in a
parallel shot one sees police and military marching, bomb explosions
blending with the banging of fireworks, parade music with African bush
drums. ‘Superbia’, pride, is a male
delusion.”
The second episode, "Völlerei
– Völlerei? Füttern!" by Helke Sander
reverses the idea of gluttony, namely the compulsion to feed. In
Sander’s reinterpretation of the biblical Fall of Man Eva
chases Adam, “she wants to make it clear to him that there is
nothing EVIL about eating the apple. She does not UNDERSTAND
ADAM’s refusal to do so. To this very day she has not
understood it and thus continues to chase him with her
apples.“ (Dörte Haak / Helke Sander).
Chantal Akerman
deals with sloth. In order to make films you have to get up, get
dressed and washed. In "Portrait
d´une paresseuse"
one can see the filmmaker struggling with overcoming her own laziness.
The film is accompanied by Sonia Wieder-Atherton’s cello
music.
In Bette Gordon’s
film Greed: "Pay To
Play" three women
have a strange, claustrophobic encounter in the ladies room of a
luxurious Manhattan hotel. The bathroom attendant is sure she'll win
the lottery until a particularly condescending customer destroys her
ticket by accident. Set in a timeless “twilight
zone”, where objects bear a menacing aura and seemingly
harmless conversation carries a threatening subtext, Pay to Play is
about greed, avarice and its victimization of women in a consumer
society.
In Maxi Cohen’s
film "Anger", one sees several persons
who describe in a very personal and incisive way what causes their
anger. This had been preceded by Cohen placing an ad in the New York
weekly The Village Voice which read as follows: “Angry? What
makes you angry?” The various tales convey a sense of
powerlessness and disenfranchisement from society.
A conductor, "Il Maestro", is the focal point of the
episode by Laurence Gavron which is about envy. The
conductor’s talent in bringing to life music elicit the envy
of his nephew who emulates him. Finally he kills the old master so as
to be able to step on stages himself and to let the magic of music
evolve – or at least to attempt this.
Lust in its modern guise
is the theme of the video "Ein
Perfektes Paar oder die Unzucht wechselt ihre Haut" (A Perfect Pair, or,
Indecency Sheds Its Skin) by VALIE EXPORT. Whereas
the sale of naked skin was once seen as being unchaste, EXPORT declares
skin adorned with advertising logos – most noticeable in
sports stars – to be a new form of obscenity. “I
see this film as a continuation of my previous preoccupation with the
body as a medium of social coding”, she writes.
“Whereas until now religion which dictated to women and men
how to comport themselves, which was also manifested in their body
appearance, now economy has assumed this role.”
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