miércoles, 29 de mayo de 2013

Review: Women of Lockerbie

The Post and Courier image

By Lucía Camargo Rojas

“Women of Lockerbie” is a moving play that deals with the psychological effects of a tragedy. Devorah Brevoort’s script, which hinges on the 1988 crash of Pan Am Flight 103 in Lockerbie, Scotland, tells the story of fictional characters whose grief for the loss of a loved one is transformative.

The play is being performed at the Chapel Theater by the College of Charleston Department of Theater and Dance as part of the Piccolo Spoleto Festival.

Madeline (Ryan Gunning) and Bill Livingston (Peter Spearman) are a couple from New Jersey who travel to Scotland seven years after the crash, hoping to find some belongings of their son, Adam. While the mother looks fiercely for her son’s remains, the father meets a group of women who wants to persuade U.S. government official George Jones (Bronson Taylor) not to burn the passenger’s clothing, sealed in bags.

At the beginning, the story’s pace is a bit slow, with the main characters not getting as much attention as, for example, a scene-stealing Scottish woman with a walking stick. Gradually, though, Madeline, an unstable woman unable to deal with her grief, becomes the center of the story.

Even though Gunning is a young woman, she convincingly portrays a mature mother, and among her finest moments is the delicate way she describes the realization that her son was on the plane.

Indeed, this vibrant role overshadowed that of her husband. One would expect a more dramatic explosion from a father who has hidden his feelings for so many years. Simultaneously, the character of Olive Allison (Brenna McNamara) is quite rigid, although she seems much more vivid when it becomes evident that she has also been affected by the crash.

What is remarkable about this play is the ability to depict the different aspects of grief: fault (“Why did I tell him to come for Christmas?”), anxiety, frustration (“Why did this happen to me?”) and hate, to the point that the audience shares the distress of the characters. The simple stage helps to create a mournful and respectful environment reinforced by a chorus that highlights the pain and simultaneously gives rhythm to the plot.

Even though Brevoort at times over-explains the characters’ pain, she does succeed in showing their need to achieve peace of mind.

The strength of “Women of Lockerbie” is its ability to describe suffering in a way that goes beyond a particular tragedy and applies to any calamity, and also the way it highlights the difficulty of true forgiveness.

With such dramatic scenes, several moments — featuring the chorus; Taylor’s strong performance; Allyson Musmeci’s funny portrayal of Hattie, who works for the U.S official; and especially a scene of the women washing the clothes — are a necessary relief for an audience seeking a similar serenity as the characters.

Published in The Post and Courier on May 27, 2013

domingo, 26 de mayo de 2013

Moveable sculpture: Handspring Puppet Company and ‘A Midsummer Night’s Dream’

Image by Simon Annand published in The Post and Courier

By Lucía Camargo Rojas

Handspring Puppet Company has made puppet horses strong enough for men to ride, puppets that fight apartheid in South Africa and much more.

For Spoleto Festival USA, the company will exhibit its latest invention: puppets that recite Shakespeare. They will add a magical element to a fantastical production of “A Midsummer Night’s Dream,” the result of a collaboration between Handspring and the venerable Bristol Old Vic company.

“In ‘A Midsummer Night’s Dream,’ everything from the floor goes up and sometimes comes alive,” Handspring Executive Producer Basil Jones said. “There is kind of magic in all the objects.”

Magic is central to the South African company’s artistic mission: Objects have the right to live.
“The struggle of the puppet is to live; otherwise, it is always death, and to give it life is the job of the puppeteer,” said Adrian Kohler, Handspring’s artistic director.

“A Midsummer Night’s Dream” is the first collaboration between Handspring and Bristol Old Vic since their Tony Award-winning “War Horse.”

The Shakespeare play is a new challenge for a puppet company that has helped integrate puppetry into the theater mainstream.

In this adaptation, Handspring experimented with figures they hadn’t made before: more than 20 carefully carved puppets from small birds to enormous masks.

The company is fearless and imaginative, showing the influence of Western Africa in its work, according to Mervyn Millar, author of “The Horse’s Mouth: Staging Morpurgo’s ‘War Horse.’ ”

“A Midsummer Night’s Dream” is also funny, Kohler said.

“All our plays have been a little bit serious, from political plays to opera,” he said. “We are not great at being comedians, but in Shakespeare’s play, we have broken the mold. There are some wonderful clowns, and it is very funny.”

Jones and Kohler founded Handspring in 1981. They met 10 years before, when they were studying sculpture at the University of Capetown.

Kohler grew up in a house that had a little theater in the garage, he said. His mother was an art teacher who encouraged him to make and perform with puppets. Their influence was evident in his artwork.

Jones, instead, wasn’t very interested in puppets until he graduated and went to live with Kohler in Botswana. During one trip to South Africa, Kohler found some weird puppets. When Jones saw them, he fell in love with them. The mysterious objects had been made in Mali, a region of Africa with a rich puppetry tradition.

When Kohler suggested starting a puppet company, Jones saw the potential.

They began by developing a series of children’s plays but turned to adult audiences in 1985 with “Episodes of an Easter Rising,” a play about people joining the struggle against apartheid in South Africa.

“We wanted to be taken seriously in the theater,” Kohler said. Puppetry is a powerful medium and certainly not only for children, he said.

In 1986, they moved to Johannesburg and met artist William Kentridge, who became the director of their next six productions. Four years later, after Nelson Mandela was released from prison and South Africa started to move toward democracy, it became possible for South African artists to perform overseas. With Kentridge, they performed in Germany, France, Czech Republic, U.S., England and Colombia.

Handspring still was characterized as a small company despite this growing success, but that changed in 2008, when it received a call from stage director Tom Morris, who then was working with the National Theater in London. He suggested creating puppets for a theater adaptation of a children’s novel about horses in World War I.

Kohler designed life-size puppet horses made with leather, aircraft and steel cables, and other material. It was the beginning of “War Horse,” a production that would win five Tony Awards in 2011, including Best Play, and enjoy successful runs around the world.

“When you are going into puppet theater, you aren’t expecting to have an international hit play in your hands,” Kohler said.

Now Handspring is in demand. Puppets are produced at a fast clip, and the staff has expanded from seven to 25. In 2010, Jones and Kohler created the nonprofit Handspring Trust for Puppetry Arts to identify and assist the next generation of puppet artists.

Millar said the company creates some of the most beautiful puppets in the world and has a quality of acting not easy to find.

“The level of subtlety that they give to a performance has changed what people expect from puppetry in theater,” Millar said. “They are always looking to make puppets do something people think puppets can’t do.”

Published in The Post and Courier on May 25, 2013

Uncaged: A Q&A with choreographer Mourad Merzouki

Image By Michael Cavalca published in The Post and Courier

By Briana Prevost and Lucía Camargo Rojas

In 2002, young dancers from the shantytowns of Brazil who had been discovered by a French choreographer, took to the Spoleto stage combining a mix of salsa, hip-hop and native capoeira movements into their choreography.

Mourad Merzouki, who has Algerian roots, started the all-male dance group several years earlier. It has since gone on to tour the world. At Spoleto again to perform for the first time in more than 10 years, the group is presenting a new production, “Correria/Agwa.”

In an email interview, Merzouki, the artistic director of Compagnie Kafig, discussed his dance background, his take on combining modern and traditional styles and his impression of the company he started.

Q: What do you remember the most about your last performance in Charleston?
A: We performed the show Dix Versions, I had a really good experience there.

Q: What made you write “Correria/Agwa”?
A: I wanted to tell a story on a universal theme, that means a lot to every people in every country. For Agwa, I wanted to work on a project which was not only linked to what we already know about Brazil, the favelas, etc. Water and running were very interesting to me because they concern dancers and also the rest of the world. In today’s society, we need to run, and water is a vital element.

Q: You started working in a circus and then became a hip-hop dancer. What are the similarities between circus and dance?
A: That is right, I first started with circus. I was an acrobat and I had a passion for performing arts. Hip-hop dance allowed me to bring both together. I also had a strong desire to share and introduce this form of art to the public.

Q: What does hip-hop have that other arts don’t?
A: Hip-hop dance is particularly interesting because it managed to shift from the streets to the stages, without being locked in one or the other. Both styles are developing and are complementary to each other, they still exchange a lot and dialogue together. For me, these two forms of expression are really different but equally important as sources of creativity, and I am still creating for both. In this way, hip-hop is very different from other dance traditions.

Q: What are the advantages and disadvantages of mixing different kinds of dancing and working with people with a variety of cultural backgrounds?
A: The advantages are that dance is a universal language, therefore we do not need words to understand each others. As far as dance is concerned, I only see advantages! Sometimes it becomes more complicated when we get into logistics, but I always find it interesting.

Q: What about the movements of capoeira urged you to include that type of dance in your routines?
A: In this piece, I did not particularly want to integrate capoeira or specific movements, I used the dancers’ vocabulary as a starting point, and, of course, we can felt some capoeira influences. But there are many other influences.

Q: First circus, then hip-hop, then samba, then capoeira. What’s next?
A: My approach is still to bring many different styles and artistic disciplines into hip-hop. I try to add circus, martial arts, visual arts and live music in most of my pieces. There are still martial arts aspects in street dance, it’s all connected. I am always imagining creations with an accent on openness to the world. I just ended a project with Taiwan, but it’s only the beginning. I hope I could have new projects with other countries, such as Japan, etc. I keep working on opening and sharing my way of dancing — hip-hop — to other styles and other cultures.

Q: Do you think the Brazilian dancers in the group have a sense of nationalism performing capoeira?
A: These dancers are very open-minded, curious of the rest of the world, and open-minded dancers. They don’t wonder about nationalism, on the contrary they’re eager to discover the world and they are very generous. Touring the world like they do is a wonderful and unique experience, and they are grateful for that.

Q: What types of cultural influences do you see that style of dance having not only in its country of origin, but also in the places the group has toured?
A: My work is deeply influenced by the artists I meet through my travels and the tours. But once the piece is created, it doesn’t change much, I try to stay as close as possible to the initial work.

Q: How was the experience of working with people who lived in the favelas?
A: I have been introduced to Brazilian dancers by Guy Darmet, who used to be the director of the Maison de la Danse in Lyon and lives between France and Brazil. He knew these dancers very well and as he has been following me for more than 20 years, he asked me to create a piece for them. These young dancers, mostly from Rio’s favelas, were dancing to express themselves, to exist, to survive ... the rhythm and the passion is really present within them. It really fascinated me and I decided to create the piece “Agwa” for them. When I first met these dancers, I really took their vocabulary as a starting point; I took their movements to create the piece. I also gave them “homework” and then my job was to connect the pieces and refine the whole choreography. For them, it is a very special experience because it totally changed their approach to dance. As they were initially dancing in the streets, they now became real professional dancers.

Q: Why “Kafig”? What does it mean?
A: In 1989, with a group of friends and dancers, we created the Company “Accrorap,” among them was Kader Attou, who is now the director of the Centre Choregraphique National of La Rochelle in France. After creating our piece “Kafig” in 1996, I wanted to put together my own project, more personal. This piece gave the name to my new company, Kafig which means “cage” in German and Arabic (in relation to the dancers’ backgrounds): the theme of this piece was about being locked up. We chose this theme because at the beginning, hip-hop was often locked up in one style and one specific representation. The point was to deliver the dance from this “cage,” to push it out of its boundaries.

Q: What are the characteristics of a performance made by Compagnie Kafig?
A: In my pieces, I try to tell stories on universal themes, and topics that mean a lot to every people in every countries. I don’t necessarily want to deliver a particular message through all my creations. For example in my last piece, “Yo Gee Ti” that I made with five contemporary dancers from Taiwan and five hip-hop dancers from France, I worked on the theme of fiber, knitting and building fabrics as if we were “sewing the bodies,” but the point is really to share some poetry and emotions through the piece. The objective is also to spread this form of dance, to make it accessible and also to raise awareness in all audiences. I am always imagining creations with an accent on openness to the world. I keep working on opening and sharing my way of dancing, hip-hop, to other styles and other cultures.

Q: How do you go about choosing the music that’s used to choreograph the dances?
A: I choose music that inspires me, that calls to my mind and reminds me of interesting topics. Then I choose according to what I want to tell. In these pieces, I did not want to choose music that would match too much to their styles, I wanted to push out the boundaries through music and dance, by using different styles together.

Q: What should the audience of the Spoleto Festival 2013 expect from Compagnie Kafig’s return performance?
A: I hope they will spend a great moment of dance with the Brazilian troupe, and that this piece will bring them inspiration, motivation and the willingness to open themselves to the rest of the world.

Published in The Post and Courier on May 24, 2013

domingo, 24 de marzo de 2013

Una fosa poética

A propósito de la proyección de la película "Todos tus muertos" en el Colombian Film Festival.

Por Lucía Camargo Rojas



Una cosa es ver Todos tus muertos en Bogotá, imagino, y otra verla en un auditorio en la ciudad de Nueva York repleto de colombianos. No porque la película sea mejor o peor de acuerdo a la ciudad en la que se proyecta, faltaba más. La cinta se defiende sola. Pero sí porque la cultura que describe y critica se resalta descaradamente cuando uno ha estado más de seis meses en medio de la rigidez, planeación y plano ambiente norteamericano.

Y es que cuando se ve la ineficiencia a la hora de tratar un caso tan delicado como la masacre de cincuenta personas en un pueblo del Valle del Cauca es que vuelve la sensación de absurdo e impotencia que se siente al estar en Colombia. Pero también el humor y la risa al ver que todos los personajes están al son de un poco de corrupción, un poco de vagabundería, un poco de fiesta.

La película me hizo pensar en lo que amo y odio de mi país. Amo el empuje y alegría de gran parte de su gente, amo sus paisajes, su calor. Pero odio que ante un problema espinoso nadie sepa qué hacer y todo el mundo se pase la bola sin resolverlo.

Todos tus muertos cuenta la historia de Salvador (Álvaro Rodríguez), un campesino bizco que un día de elecciones se encuentra con una fosa de 50 personas en su parcela. Angustiado, se dirige rápidamente a hablar primero con el alcalde, luego con la policía, luego con la prensa. Ninguno parece prestarle atención.
La impotencia de este campesino es la misma de miles de colombianos que han tenido que padecer el conflicto colombiano. Lo interesante es cómo Carlos Moreno, director de la película, muestra al espectador lo absurdo de una situación llevada al límite que nadie sabe cómo resolver.

La policía, el alcalde como representación del Estado, Salvador y su esposa cruzan miradas mientras están parados alrededor de la fosa y padecen el calor del Valle del Cauca. La tensión se agrava cada vez que el alcalde hace una llamada, los mosquitos los rodean y el calor los hace visualizar imágenes irreales, como se supone ocurre en un oasis.

La actuación de Álvaro Rodríguez es impecable. Es el bizco quien realmente puede ver, alejado de la telaraña de corrupción y favores que ahoga a los demás miembros del pueblo. Su manera de acercarse con respecto a las figuras de la ley y su miedo a poder ser castigado por un crimen que no ha cometido no son más que señales que denotan su sentimiento de inferioridad cuando, finalmente, es el único personaje admirable precisamente por su inocencia, pureza y humildad.

La fotografía es fabulosa. Los paisajes demuestran el esplendor del Valle y no hay nada como las tomas principales a la montaña de muertos. Sin embargo, algunas de las escenas pierden fuerza por el continuo movimiento de la cámara.

Los animales representados en la película se alejan de cualquier idealización de la naturaleza. La imagen de la anciana que se mece plácidamente mientras poco a poco va matando a un cucarrón que por cosas de la vida está debajo de la mecedora, no es más que una cruda visualización de cómo en Colombia nos vamos matando poco a poco, sin siquiera percatarnos.

Es, sin embargo, la imagen de la fosa la que recorre toda la película y por la que Todos tus muertos se aleja de producciones que cuentan el conflicto colombiano con cinismo y pasa a ser, realmente, una obra poética. La fosa no es más que la representación de un país que no ha sabido mirarse a sí mismo y resolver sus propios problemas. Más aún cuando se sabe que la historia es basada en un hecho noticioso. Una masacre publicada en un periódico de la que luego nadie dio razón de ser.

Alrededor de la pila de muertos están todos los miembros de una cultura que sabe pasarla bien en medio de tan problemática situación. El periodista que denuncia la masacre con el fin de chantajear al alcalde para hacerle pagar unas cuñas, el alcalde que hace lo que diga el mafioso de la zona, el policía que sólo atiende el caso de una masacre cuando acabe de comer. Es irónico cómo uno ríe a carcajadas al ver la ineptitud de los personajes. Es tal vez una risa nerviosa, esa que se produce cuando se ve la cruda verdad en su máximo esplendor. La risa del absurdo.

Pero en medio de tanta corrupción no es sólo Salvador quien saca la cara. También lo hace su esposa, quien hace el llamado que haría cualquier madre colombiana para intentar ser justos en medio de esta guerra espantosa. Al menos, dice ella, hay que devolver el cadáver a la madre que lo espera. El grito de la madre que resuena en medio de la guerra.

Aplausos, entonces, porque Todos tus muertos produce una sensación de doble filo al ser capaz de narrar, en tan sólo un par de horas, el conflicto colombiano con una mirada poética y respetuosa a las víctimas sin necesidad de ser un documental de derechos humanos, y simultáneamente, retratar con crudeza la ineptitud de la cultura colombiana, sacándonos más de una carcajada. Pocas veces he visto una crítica tan audaz de una forma tan hermosamente narrada. Ojalá vengan más películas así, llenas de un poco de comedia, un poco de drama y un poco de surrealismo.

domingo, 16 de diciembre de 2012

Héctor Abad won WOLA-Duke Human Rights Book Award


Héctor Abad Faciolince, one of Colombia’s leading writers, does not answer calls that come from unknown cellphone numbers. One day, earlier this year, his phone rang once, twice, and continued ringing. He finally resigned himself to answering. A man told him he had won an award in the United States. He did not understand what the man was talking about and asked the person to send him an email with the information.

Abad had won the WOLA-Duke Human Rights Book Award for his book Oblivion: A Memoir. The prize, created in 2008 by the non-profit Washington Office of Latin America and Duke University, honors the best current, non-fiction book published in English on human rights, democracy and social justice in Latin America. Abad received the prize on November 28, at Busboys and Poets in Washington, D.C.

Oblivion, first published in Spanish in 2006, was a best-seller in Colombia. The book narrates the writer’s memories of his loving father, Hector Abad Gómez, a physician who developed public health programs in Medellín, Colombia, and who was assassinated in 1987 by paramilitary groups because of his condemnation of their actions.

In 2010, the British publishing house, Old Street Publishing, translated the book into English. Last year, a copy of Anne McLean and Rosalind Harvey’s translation reached the desk of Farrar, Straus and Giroux’ editor, Jesse Coleman.

“I thought it was a beautiful book and that it deserved to have an audience [in the U.S.] because people here can relate to it,” Coleman says. “Even though it was a Latin American story, it is also a universal story. I thought it would appeal to literary readers and also to people who like memoirs.”

Abad says he wrote the book because he wanted his children to get to know their grandfather and to understand him within his circumstances. What was happening, who was doing the killing and who was being killed. He wanted to depict a family that was living in a troubled country.

“I wanted to combine the most intimate with the most public issue: the political assassination of my father. If I didn’t do a personal edition of the book, it was because I wanted others to read about this injustice,” explains Oblivion’s author.

Although it was the first time that Abad was published in the U.S., the book was reviewed by prominent American newspapers such as The Washington Post and The New York Times.

Michael Greenberg wrote in his New York Times review that “Oblivion is a searing memoir written with love and blood: both family blood, the kind that’s thicker than water, and the spilled blood of barbarism and murder. From the first pages we feel the internal necessity driving this story. It is obvious that Héctor Abad had no choice but to tell it.”

Roger Atwood, creator of the WOLA-Duke award and regular contributor for publications such as The Boston Globe, and The Times Literary Supplement, nominated the book after a review in a British newspaper prompted him to buy it.

“When the award was designed, this was the sort of book that I was thinking of,” he says.
The award’s objective is to direct Americans to recently published books that have real human rights content about Latin America, and that are accessible to any kinds of readers.

“Choosing Abad’s book this year was a unanimous decision for different reasons, but especially the emotional part of the book had a great effect on all of the judges,” explains Leonor Blum, chair of this year’s award.

“The book was very touching,” Atwood says. “The way Hector Abad depicts his father is so eloquent that he becomes a real person to the reader. I thought the global effect was to create a very reliable portrait of this doctor who believes very strongly in treating people decently, and who has humanitarian values.”

Abad Gómez is portrayed in the book as a person concerned about the health of Medellín’s population. “My sister says that he seemed almost like a madman, or a maniac, stopping in front of nearly every patient and asking: ‘What’s wrong with this child?’ Then he would answer his own question: ‘He’s hungry.’ And a bit farther on: ‘What’s wrong with this child?’ ‘She’s hungry.’ (…) ‘The only thing wrong with these children is that they’re hungry, and an egg and a glass of milk a day would be enough to keep them from being here. But we’re not capable of giving them this: an egg and a glass of milk! Not even that! It’s inhumane!’”

Atwood explains that even though the main purpose of the book was not to describe a human rights issue, Abad’s publication “shows the human consequences of injustice, and the lack of respect of human rights. It also describes the ways in which a society can deteriorate and become more and more violent.”

Coleman says he wasn’t surprised that Abad’s book won the award. “I didn’t read it as a human rights book, but that’s there. It makes a claim for human rights but I don’t think that’s the point of the book. The book is a love letter to his father.”

Abad explains that he never planned to write a human rights book but he remembers that one day Carlos Gaviria, Colombian presidential candidate in 2006 and one of the persons to whom the book is dedicated, told him that Oblivion had done more for human rights in Colombia than any academic research, activist’ speech or human rights manifesto.

“I didn’t write it with that purpose in mind, but literary works have their own life, their own journey. And it seems that’s how the WOLA-Duke judges read it,” Abad says. “I usually present Oblivion as a novel, but in the U.S, they classified it as non-fiction because everything that is narrated in it is real. These are situations that happened just as I told them or, at least, as I remember them.”

Both Blum and Atwood say the good intentions of books about human rights often outweigh their literary merits, with Atwood specifying that the emotional part sometimes does not come very naturally or that the result is insincere or even strange. But the two judges agree that this is not the case with Oblivion, which is so well-written and compelling that they both cried when they read it.

At the same time, according to Atwood, the book gives a sense of the loss of amazing people because of the conflict in Colombia, not only in the rural area but also in cities like Medellín. “The book describes how polarization leads to more conflict,” he says, “and how that process works in a human level, descends and touches human lives: people, families, and in particular Abad’s family.”

Abad says about his father in the book: “His case is not unique, and perhaps it’s not even the saddest. There are thousands and thousands of murdered fathers in this country whose ground is so fertile for death. Nevertheless, I believe my father’s case is a special one, and for me is the saddest, epitomizing the many, many unjust deaths we’ve suffered here.”

When he wrote the book, he was thinking of a sympathetic reader, someone who has read until the end of the book.

“His sex, age, religion, race, national identity or culture, didn’t interest me. I think that basically all human beings are very similar: I believe that if there are literary universals is because there are human universals that none culture can mold in a different way because they are our biological and psychical hardware,” Abad says.

Oblivion’s author certainly wasn’t expecting the award. He hadn’t even heard about it when he received the email with the information.

“I recognize my ignorance. I didn’t know anything about WOLA, I’m not a human rights activist, I am not an academic, and I don’t study the relationship between the United States and Colombia. That is why, when I received the news, I had to do some research.”

He asked about the award to an Italian friend who is familiar with human rights issues. Abad’s friend told him that WOLA was a serious and independent office, and that it was an honor for Oblivion to win that prize.

Given Abad’s subject matter, being recognized by a U.S. organization was a particularly fitting honor. His father got a master’s degree in University of Minnesota, worked at the Washington Office of the Pan American Health Organization, and traveled frequently to the United States in order to present his medical research.

“At home, I learned to appreciate American academy: its science, independence and reliability,” says Abad. “I think that my dad would have liked this award as much as I like it.”

 By Lucía Camargo Rojas

martes, 11 de diciembre de 2012

Loneliness in Junot Díaz' latest book


Review: Juniot Díaz's "This Is How You Lose Her"


In his latest publication, Díaz returns to a familiar character and once again explores loneliness with his trademark style and humor.

Junot Díaz’s latest book explores the loneliness that comes after losing a beloved person. Yunior, the author’s well-known character in Drown and The Brief Wondrous Life of Oscar Wao, returns in This is How You Lose Her. His girlfriend has broken up with him after she discovers he was unfaithful to her. He makes efforts to keep her, but every attempt is a failure, and he knows it.

Six of the book’s nine short-stories portray Yunior’s insubstantial love relationships developed in his childhood, adolescence and adulthood. The other three stories explore how his philandering father and brother have been the only male role models in his life.
Yunior asked in one story “It was sort of like love, wasn’t it?” and in other story says “Like it might be love,” showing how the end is just being postponed.

Díaz, a Pulitzer Prize-winning author and creative writing professor currently at MIT, takes advantage of his Dominican background to write an English text spiced with Spanish words that give rhythm to the narration.

But most importantly, Díaz adds his personal ingredient: a humorous style within a kind of ‘macho-Latino’ stream of consciousness, full of visceral language which makes you laugh once in a while. Yunior says that one of his girlfriends has “a big Dominican ass that seems to exist in a fourth dimension beyond jeans. An ass that could drag the moon out of orbit.”
Díaz’s voice is held in a solid structure framed by the Hispanic environment translated to the U.S. The book’s female characters constantly accuse Dominican men of bringing the cheating culture with them, causing women to suffer and question if they are really loved.

The only female narrator says: “Ana Iris once asked me if I loved him and I told her about the lights in my old home in the capital, how they flickered and you never knew if they would go out or not. You put down your things and you waited and couldn’t do anything really until the lights decided. This, I told her, is how I feel.”

This Is How You Lose Her can be read in one sitting or story by story: each tale is a unique piece of art, delicately structured and strongly narrated. The characters are so well-developed that their stories stay vividly in your mind for a long time. You hate Yunior and then you love him, but at the end you feel sorry for him. Although he has been a ‘macho’ character throughout the book, he is devastated by the loss. “Like someone flew a plane into your soul. Like someone flew two planes into your soul.”

In the last story, Yunior tries to explain that by writing all his love stories, why he failed, why he betrayed his partners over and over again, and why he is lonely. In the process Yunior finds that “sometimes a start is all we ever get.” The reader sighs, feeling that Yunior might be right: maybe life is just a compendium of many flashes −like each story of the book− many, many attempts to find ourselves.

Published in Newhouse.com on March 28, 2013



"Amour" intimately explores the limits of love

By Lucía Camargo Rojas
Review: Haneke's Palme d'Or winning film successfully portrays the visceral and tragic sides of a husband's devotion.

Shocking and brutally honest is Michael Haneke’s new movie, Amour. Most of the film takes place in the Parisian apartment of an 80-year-old couple who has to face a hard situation: She suffered a stroke and the right side of her body was paralyzed.

Georges (Jean-Louis Trintignant) and Anne (Emmanuelle Riva) are retired music teachers and very cultured people. The long shots focused in the actions they do together show the intimate side of their life. The viewer starts to get accustomed to their routine. How George helps Anne to go to the bathroom or to eat. How they talk. How they know and respect each other.

But each day Anne’s condition worsens from partial paralysis to a mental debilitation and childlike state. The normality and dignity they effectively tried to build suddenly broke, making more difficult for George to keep his promise of not hospitalizing his wife again.

Both Trintignant and Riva’s splendid performances (they are French movie stars) showing the real connection only made in a life-long relationship, and Haneke’s focus on trying to capture the reality of the couple’s private moments (there is not even a soundtrack) create a suffocating environment, and made it difficult to answer the question behind the movie. What would a true lover do in this situation? This is what the film—awarded with the Palme d'Or at the 2012 Cannes Film Festival—seems to ask.

Haneke’s disturbing style, common in movies such as The White Ribbon, continues in this film but emphasizes the tragedy of this story in the smallest gestures. Although Amour is not a romantic movie, it is a film about love, its obstacles and its limits. How can or cannot a man see his wife lose her dignity? It is also an absolutely compelling movie which makes even the most difficult decision a man has to make seem completely understandable.

Published in NewsHouse.com on September 21, 2012