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Jean Paul Sartre
Discussion on the criticism of Ivan's Childhood
The article being reproduced here was written by Jean Paul Sartre
who, at that time, was living in Italy. It was in the form of a
letter addressed to Alicata, the editor of L'Unita, and was in
response to a highly critical article his paper had devoted to Ivan's
Childhood after it had won the Golden Lion at the Venice Film Festival
in 1962. Alicata decided to make the letter public and carried it in
L'Unita of 9 October 1963. The translation given here follows the
French text as reproduced in Situations VII [Gallimard 1965]. It may
be mentioned here that the original French text of the letter was
misplaced in Italy and the text published in Situations was itself a
translation from the Italian text carried in L'Unita.
English translation by Mr. Madan Gopal Singh. Nostalghia.com wishes to
thank tarkovszkij.hu
for allowing us to reproduce the article here.
My dear Alicata,
I have remarked to you on several occasions about the great regard I
have for your contributors looking after [the sections on] literature,
plastic art and cinema. I find that [in their writings] rigour and
liberty coexist, which means that, in general, they can get to the
bottom of problems as also grasp what is singular and concrete in a
work of art. I may say the same in praise of Il Paese and Paese
Sera: no schematism in the left, nor a leftist who is schematic.
It is for this very reason that I wish to express a regret to you.
How is it that for the first time in my knowledge the charge of
schematism could be sustained against the articles that L'Unita and
other leftwing newspapers devoted to Ivan's Childhood which is one of
the most beautiful films I have had the privilege of seeing in the
last few years? It was given the highest award, the Golden Lion, by
the Jury: but that has become a strange certificate of "occidentalism"
and contributed towards making Tarkovsky a petty bourgeois suspect with
the Italian left seeing it with a bad eye. In truth, such distrustful
judgements abandon to our middle classes, without real justification,
a profoundly Russian and revolutionary film which expresses the
sensibility of the young Soviet generations in a typical way. As for
me, I saw it in Moscow, first in a private screening and then in
public, in the midst of youth. I understood what it represented to
those 20-year old heirs to Revolution, who did not doubt it for a
moment and intended to continue it with pride: let me assure you that
in their approval there was nothing that could be defined as a
reaction of the "petitbourgeois". It goes without saying that a
critic is free to maintain all [sorts of] reservations about the work
of art he must judge. But is it just to show such a defiance towards
a film which has already been the object of impassioned discussion in
the USSR? Is it just to criticise, without taking into account these
discussions, or their profound meaning as if Ivan's Childhood were
only an example of the current production in USSR? I know you
sufficiently, my dear Alicata, to know that you do not share the
simplistic vision of your critics. And as the regard I have, for them
is truly sincere, I am asking you to let them know [the contents of]
this letter which would perhaps reopen, at least, the discussion
before it is too late.
They talked about traditionalism as also an outmoded expressionism and
symbolism. Allow me to say that these formalist criteria are
themselves outmoded. It is true that in Fellini and Antonioni,
symbolism is sought to be hidden. But this only results in its
becoming even more bright. Nor could the Italian neorealism avoid it
any more. It would be necessary to speak here of the symbolic
function of any of the most realist of the works of art. We do not
have the time to do that here. Moreover, it is rather the nature of
his symbolism that they wanted to reproach in Tarkovsky> his symbols
would be expressionist or surrealist! This is what I cannot accept.
Firstly, because they find here, as in the USSR, that the charge of a
certain academism (on its way to disappearance) is levelled against
the young metteur-en-scene. For certain critics there, as also for
your better ones here, it would. seem that Tarkovsky had hastily
assimilated the processes superseded in the occident, and that he
applies them without judgement. They reproach him for Ivan's dreams:
"The dreams! We, in the occident; have long since stopped using
dreams! Tarkovsky is slow: That used to be fine between the war !"
Here then is what the authoritative pens have written.
Tarkovsky is 28 (he himself told me; not 30 as certain newspapers have
written) and, be sure of this that he has a very inadequate knowledge
of the occidental cinema. His culture is essentially and necessarily
Soviet. One gains nothing and has everything to lose in wanting to
derive from a bourgeois process a "treatment" which follows from the
film itself and from the material it treats.
Ivan is mad, that is a monster; that is a little hero; in reality, he
is the most innocent and touching victim of the war: this boy, whom
one cannot stop loving, has been forged by the violence he has
internalised. The nazis killed him when they killed his mother an
massacred the inhabitants of his village. Yet, he lives. But
somewhere else, in that irremediable moment where he saw his neighbour
falling. I have myself seen certain young, hallucinated Algerians,
moulded by the massacres. For them, there was no difference
whatsoever between the nightmares of the waking state and the
nocturnal nightmares. They had been killed, they would have wanted to
kill and to get used to killing. Their heroic determination was,
above all, a hatred and escape in the face of unbearable anguish. If
they fought, they fled the horror in the combat; if the night disarmed
them and if, in their sleep, they returned to the tenderness of their
age, the horror was reborn and they relived the memory they would want
to forget. Such is Ivan. And I think it is necessary to praise
Tarkovsky for having shown so well how for this child, pitched towards
suicide, there is no difference between day and night. In any case,
he does not live with us. Actions and hallucinations are in close
correspondence. Notice the relations, he maintains with adults: he
lives amidst troops; the officers — brave people, courageous but
"normal", who did not have to suffer a tragic childhood — shelter him,
love him, would have wanted at any cost to "normalise" him and, in the
end, to send him to school. Apparently, the child could find, as in a
Chekov novel, a father among them to replace the one he has lost. Too
late: he no longer has the need for parents; still more profound [than
the loss of parents] is the ineffaceable horror of the massacre [he
has] seen which reduces him to his solitude. The officers end up by
considering the child with a mixture of tenderness, amazement and
painful distrust: they see in him a perfect monster, so beautiful and
nearly odious, that the enemy has radicalised, who asserts himself
only in murderous impulses (the knife, for example), and who cannot
sever links with war and death; who now has the need of this sinister
universe for living; who is liberated from fear in the midst of a
battle and who would be carried away in the end by anguish. The
little victim knows what is necessary for him: the war — which created
him — blood, vengeance. Yet, the two officers love him; as for him,
all one can say is that he does not detest them. Love, for him, is a
route that has been barred forever. His nightmares, his
hallucinations have nothing gratuitous about them. They are not about
morsels of bravery nor are they about the surveys carried out in the
"subjectivity" of the child: they remain perfectly objective, we
continue to see Ivan from outside, like in the "realist" scenes; the
truth is that for this boy the entire world is a hallucination and
that in this universe this boy, monster and martyr is a hallucination
for others. It is for this that the first sequence skilfully
introduces us to the true and false world which is one of the boy and
the war, describing to us everything from the real course of the boy
through the woods to the false death of his mother (she is really
dead, but that event — so profoundly concealed that we will never know
it — was different: it never comes to surface except through the
transcriptions which carry him a little away from his horrible
nudity). Madness? Reality? Both of them: in war, all soldiers are
mad, this child monster is an objective testimony of their madness
because it is he who has gone the farthest. It is neither a question
of expressionism nor that of symbolism, but of a certain manner of
narration demanded by the very subject, what the young poet
Voznessenski used to call "socialist surrealism".
It had been necessary to delve deeper into the intentions of the
author to understand the very sense of the theme: war kills those who
make it even if they survive it. And, in a still more profound sense:
history, in one and the same movement, demands [these] heroes, creates
them and destroys them by rendering them incapable of living without
suffering in the society they have contributed to forge.
They praised L'Uomo da Bruciare at the same time as they regarded
Ivan's Childhood with an unfavourable eye. They addressed their
eulogies to the authors of the first film, also very worthy, for
reintroducing complexity in the positive hero. It is true: they have
given him the defects — mythomania, for example. They have shown at
the same time the devotion of the character to the cause he defends
and his authentic egocentricism. But, on my part, I find nothing
truly new in this. Eventually, the better socialist realist
productions have in spite of everything, always given us complex,
nuanced hero; they have exalted their merits while taking care to
underline certain of their weaknesses. In truth, the problem is not
one of measuring out the vices and virtues of the hero but one of
putting heroism itself into discussion. Not to deny it but to
understand it. Ivan's Childhood puts both necessity and ambiguity
of this heroism into light. The boy has neither the small virtues nor
weaknesses: he is radically what the history has made of him. Thrown
into the war despite himself, he is entirely made for the war. But if
he causes fear amongst the soldiers around him, it is because he could
no longer live in peace. The violence in him born out of anguish and
horror, sustains him, helps him live, and pushes him to demand
dangerous missions of exploration. But, what will he become after the
war? Even if he survives, the incandescent lava within him will never
cool down. Is not here, in the closest sense of the term, an
important criticism of the positive hero? He shows him exactly as he
is, sad and magnificent; he makes [us] see the tragic and funereal
sources of his strength. He reveals that this product of war,
perfectly adapted by the warrior society, is condemned by the same to
become asocial within the universe of peace. It is in this way that
history makes men: it chooses them, straddles them and makes them
crack under its weight. Amidst men of peace, who agree to die for
peace and make war for peace, this martial and mad boy makes war for
war. He lives precisely for this, amidst soldiers who love him, in
unbearable solitude.
However, he is a child. This desolate soul preserves the tenderness
of childhood, but can no more experience it, and still less express
it. Even if he gives himself to it in his dreams, even if he begins
to dream in soft distractions from daily chores, one can be sure that
these dreams, are inevitably transformed info nightmares. The images
of the most elementary happiness end up by making us afraid: we know
the end. And this brittle and repressed tenderness is nevertheless
living every moment; Tarkovsky took care to surround Ivan with that:
it is a world, a world in spite of war and even, sometimes, because of
war (I think of those wonderful skies run across by the balls of
fire). In reality, the lyricism of the film, its laboured skies, its
tranquil waters, its innumerable forests, are the very life of Ivan,
the love and roots that were denied to him, this is what he used to
be, what he still is without ever being able to remember it, what the
others see in him, around him, what he himself can no longer see. I
know nothing more moving than this long sequence: the journey of the
river, long, slow, heart-rending: despite their anguish and
incertitude (was it just to make a child run all these risks?), the
officers accompanying him are pierced by this terrible, desolate
softness. But bound to earth and obsessed with the dead, the child
remarks nothing, disappears: he is going towards the enemy. The boat
returns to the other bank; silence reigns in the middle of the river:
the canon has worn itself out. One of the military men says to the
other "This silence, that is war..."
At that very moment, the silence explodes: cries, howls, that is
peace. Mad with joy, the Soviet soldiers overrun the Chancellory of
Berlin; running, they climb the stairs. One of the officers — the
other? is he dear? — has found some booklets in a recess; the Third
Reich used to be bureaucratic: for every person hanged, a photo, a
name on the list. The young officer finds in one of these the photo
of Ivan. Hanged at 12. In the midst of the joy of a nation that paid
so harshly the right to pursue the construction of socialism, there
is, among many others, this black hole, an irremediable, prick of the
needle: the death of a child in hatred and despair. Nothing, not
even future communism, will redeem that. Nothing: he shows us here,
without an intermediary, the collective joy and this personal, modest
disaster. There is not even a mother to confound the sorrow and
pride: a dead loss. The society of men progresses towards its goals,
the living will realise these ends with their own proper strength, and
yet this little death, this minuscule straw swept by history, would
remain like a question without a response, which compromises nothing
but which shows everything under a new light: history is tragic.
Hegel used to say that. And Marx also, who added that it always
progresses through its worst sides. But we almost no longer wanted to
say this; during the recent times, we insisted on progress forgetting
the losses that nothing can compensate. Ivan's Childhood reminded us
about all that in a most insinuating, soft but most explosive way. A
child died. And that is almost a happy end, seeing that he could not
have survived. In a certain sense, I think that the author, this very
young man, wanted to speak of himself and his generation. Not that
these proud and tough pioneers died but that, on the contrary, their
childhood had been shattered by the war and its consequences. I would
have almost liked to say: here then is the Soviet Quatre Cents Coups2,
but only to underline the differences better. A child put into pieces
by his parents: here is the bourgeois tragicomedy. Of the millions of
children destroyed by the war, or living by the war, there is one of
the Soviet tragedies.
It is in this sense that this film seems to us to be specifically
Russian. The technique is certainly Russian, although in itself it is
original. We, in the occident, know how to appreciate the rapid and
elliptic rythm of Godard, the protoplasmic slowness of Antonioni. But
the novelty is to see these two movements in a metteur-en-scene who is
inspired by neither of the two authors, but who wanted to live the
time of war in its unbearable sluggishness and, in the same film, to
take a jump from one epoch to the other with the elliptic rapidity of
history (I am thinking in particular of the admirable contrast between
these two sequences: the river and the Reichstag), without developing
the plot, abandoning the characters to certain moment of their life,
for rediscovering them in another moment, or in the moment of their
death. But it is not this opposition of rythms which give to the film
its specific character from the social point of view. Those moments
of despair which destroy a person, though less numerous, we knew them
in the same epoch (I am reminded of a Jewish child of Ivan's age who,
on learning of his father and mother's death in a gas chamber and
their incineration in 1945, sprinkled spirit on his mattress, lay
down, set it on fire and burned himself alive). But we have neither
had the merit nor the chance to enable ourselves to embark upon a
grandiose construction. We have often known Evil. But never the
radical Evil in the midst of Good, at the moment, where it enters into
conflict with Good itself. It is this that hits us here: naturally no
Soviet can be said to be responsible for Ivan's death: the only
culprits are the nazis. But the problem is not there: Where does Evil
come from, when it pierces Good with its innumerable needle pricks, it
reveals the tragic reality of man and of historical progress. And
where could that be better said than in the USSR, the only country
where the word progress makes a sense? And, naturally, there is no
place to derive from that any pessimism. No more than an easy
optimism. But only the will to combat without ever losing sight of
the price to be paid . I know that you know better than me, my dear
Alicata, the pain, sweat and often the blood that even the last change
one wishes to introduce in society costs; I am certain that, you will
appreciate as much as me this film on the dead loss of history. And
the regard I have for the critics of L' Unita persuades me to ask you
to show them this letter. I would be happy if some of these
observations could give them the occasion to respond to me and to
reopen the discussion on Ivan. It is not the Golden Lion that will go
on to be the true reward for Tarkovsky but the polemical interest
raised by his film with those who are struggling together for
liberation of man against war.
With all my friendship and affection,
Jean-Paul Sartre
[ The French letters, no 1009 ]
References:
- The reference here is to the first feature film by Taviani brothers, A Man to be Burnt [1962] about a unionist against the mafia.
- The reference is to Truffaut's 400 Blows.
"In any case, I do not consider it essential to be
understood by all. If film is an art form — and I think we
all agree that it can be — we mustn't forget that
masterpieces are not consumer products, but climaxes which
express the ideals of an epoch, both from the standpoint of
creativity and of the culture from which they derive."
—Andrei Tarkovsky
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