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Palm Springs Film Festival: Croatian 'Cowboys' wrangle laughs

A scene from Tomislav Mrisic's "Cowboys (Kauboji)," which screened at the Palm Springs Film Festival.; Credit: Kino films

R.H. Greene

It has escaped the average filmgoer's notice, but Eastern Europe has been in the midst of a cinematic renaissance for quite a while now. A few individual titles and filmmakers have bubbled to the surface in U.S. cinemas, including Danis Toanovic's Serbian antiwar satire "No Man's Land," which won an Oscar in 2001, and Cristian Mungiu's Romanian abortion drama "4 Months, 3 Weeks, and 2 Days," which nabbed the Palme d'Or at Cannes 2007.

Those are both great movies, but they are also the small tip of a very large iceberg. This year, Estonian filmmaker Zaza Urushadze's "Tangerines" — a humanist drama about the Georgian civil war of 1992 — is a leading contender for a foreign film Oscar.

As of now, its main competitor for the trophy would seem to be the Polish film "Ida" by Pawel Pawlikowski, which has taken most of the top critics prizes for foreign film this awards season. And who has heard of Radu Jude, the witty Romanian director of "The Happiest Girl in the World," or Kamen Kalev, Bulgaria's great hope for the cinematic future? Among so many others.

A sort of "Waiting for Guffman" with a Croat twist, the delightful Croatian Oscar entry "Cowboys (Kauboji)" isn't in the same league as the best Eastern Europe has to offer, and in an odd way this is one of its strengths.

Tomislav Mrisic's film utterly lacks pretension, which is not to say that it has no point to make. If there's an Eastern European precedent for "Cowboys'" assured mix of satire, drama and farce, it's probably the "Loves of a Blonde"-era Milos Forman.

Mrisic shares with Forman an acute eye for the foibles of small town bureaucracy and a soft humanism that simultaneously allows "Cowboys" to embrace its rag-tag ensemble of eccentrics and to spoof them mercilessly.

(A screen shot from Croation Oscar entry "Cowboys (Kauboji)")

The plot sees Sasa (Sasa Anlokovic), a failed and hangdog theater director with health problems, returning to his small and economically desolate Croatian town, where he is enlisted by an old friend-turned-local-bureaucrat to bring Big City "culture" to the sticks.

Aware that his lung cancer may have fallen out of remission and that time may be running out for him, Sasa sets about the task of creating what may be his last opus with the clay available to hand: a half dozen unskilled, uneducated and, in most cases, un-hygienic misfits, culled from the dregs of the town. They decide to create a Western stageplay based on their shared love of "Stagecoach," "High Noon" and John Wayne. Something decidedly unlike "Stagecoach" is the result.

There are titters and belly laughs abounding in "Cowboys" — a film that may actually be even funnier to an American audience than it is in Croatia, given Mrisic's deft mangling of the worn-out genre cliches of old school horse opera.

The performances are all solid and specific: This is no undifferentiated cluster of cliche yahoos, but rather a broadly drawn ensemble, in which each character has a specific logic and an unspoken need he or she is trying to fill.

WATCH the "Cowboys" trailer in the original Croatian

Mrisic finds much to mock in his small town provincials, but also much to celebrate. "Cowboys" is a smart film that still sees goodness everywhere it looks, which makes it a refreshing change not just from the American school of rote affirmation comedy but also from the relentless bleakness we associate with so much European fare.

For all the farce on hand, "Cowboys" is in the end a covertly passionate defense of the creative act: Its imperishability and its importance for its own sake, excluding aesthetic considerations. It is also a plea for that hoary old chestnut, the healing power of laughter. While that may read like a cliche, with "Cowboys," Mrisic's point is made.

Off-Ramp contributor R.H. Greene is covering the 26th Annual Palm Springs International Film Festival and will be posting regularly from there.

This content is from Southern California Public Radio. View the original story at SCPR.org.




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St. Irenaeus of Lyons, France (120-203 A.D.) - As a boy he had, as he delighted to point out, listened to the sermons of the great bishop and martyr, Polycarp of Smyrna, who was regarded as a disciple of the Apostles [John and possibly Paul] themselves -

Relatively little is known of the life of Irenaeus. As a boy he had, as he delighted to point out, listened to the sermons of the great bishop and martyr, Polycarp of Smyrna, who was regarded as a disciple of the apostles themselves. Here he came to know, 'the genuine unadulterated gospel', to which he remained faithful throughout his life. Perhaps he also accompanied Polycarp on his journey to Rome in connection with the controversy over the date of celebrating Easter (154 CE). Later he went as a missionary to southern Gaul, where he became a presbyter at Lyons. A Catholic Encyclopedia article is online at St. Irenaeus. Irenaeus was absent from the city when the persecution there reached its zenith. It seems that he had been sent to Rome by the Gallican churches in order to confer with Pope Eleutherus, perhaps as a mediator in the Montanist disputes. Evidently Irenaeus stayed in Rome for just a short time, and soon after the end of the persecution we find him again in Lyons as the successor to Bishop Pothinus (178). When and how he died is unknown to us. Jerome and others state that he died as a martyr in the persecution under the Emperor Septimus Severus (202), but there is no certainty about this tradition. In short, we know Irenaeus almost solely from his writings, and these have not been preserved in their entirety. ... The era in which Irenaeus lived was a time of expansion and inner tensions in the church. In many cases Irenaeus acted as mediator between various contending factions. The churches of Asia Minor (where he was probably born) continued to celebrate Easter on the same date (the 14th of Nisan) as the Jews celebrated Passover, whereas the Roman Church maintained that Easter should always be celebrated on a Sunday (the day of the Resurrection). Mediating between the parties, Irenaeus stated that differences in external factors, such as dates of festivals, need not be so serious as to destroy church unity. Irenaeus adopted a totally negative and unresponsive attitude, however, toward Marcion, a schismatic leader in Rome, and toward the Valentinians, a fashionable intellectual Gnostic movement in the rapidly expanding church that espoused dualism. Because Gnosticism was overcome by the Orthodox Church, Gnostic writings were largely obliterated. In reconstructing Gnostic doctrines, therefore, modern scholars relied to a great extent on the writings of Irenaeus, who summarized the Gnostic views before attacking them. After the discovery of the Gnostic library near Nag Hammadi in Egypt in the 1940s (see Robinson), respect for Irenaeus increased. He was proved to have been extremely precise in his report of the doctrines he rejected. The oldest lists of bishops also were countermeasures against the Gnostics, who said that they possessed a secret oral tradition from Jesus himself. Against such statements Irenaeus maintains that the bishops in different cities are known as far back as the Apostles - and none of them was a Gnostic - and that the bishops provided the only safe guide to the interpretation of the Scriptures. With these lists of bishops the later doctrine of "the apostolic succession" of the bishops could be linked.



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