Unending stories

Between existentialism and scepticism, Arraianos blends a mythical moment with a historical moment. The film appears to reflect on the rapidly disappearing agrarian way of life, using a cinematic language that contains references to Pedro Costa and Straub-Huillet. The Arraianos, the inhabitants of the border region shared by Galicia and Portugal, are, however, a fictional people, the roles being performed by amateur actors that recite, with distance, dialogues taken from the theatrical piece O bosque (1977), by Jenaro Marinhas. Under the pretext of filming an identity, Arraianos shows the discourses that invent such an identity.  

The insane asylum: factory or landscape? With this reflection begins this look at the history of the insane asylum located in Conxo and at the institutional repression of insanity. Founded at the end of the 19th century on the outskirts of Santiago, the asylum was the site of one of the most important moments of the anti-psychiatric movement taking place between 1972-1975, when, according to one of the doctors there, “while trying to free the insane, we freed ourselves.”  The film, with echoes of Peter Robinson and Joaquim Jordà, is built on a visual atlas of documents that shows the traces of a resistant subjectivity.  

With a dense web of references ranging from the Buñuel of La Voie Lactée to the Garrel of La cicatrice intérieure,  and including also elements of road movie and music video, Caballero alludes to an accumulative, but not eclectic, state of the image. Finisterrae narrates the adventures of two ghosts who are tired of living and decide to follow the Pilgrim's Road to Santiago in order to regain their mortality. Meanwhile, a number of unconnected situations take place, representative of the search for an extravagant and exaggerated meaning that is able to create amazement once again in response to what is being told.  

Like the 200 hour-long monologues by Goethe, Hitler and Fassbinder in his previous film, Els tres porquets (2012), here also Serra presents a twilight story based on text and its interpretation. Historia de la méva mort tells of the slow decline of European civilization by using another anachronism, the encounter between an enlightened Casanova and a pre-romantic Dracula. The films suggests that licentiousness as an exercise in autonomy and emancipation of the subject is beginning to be replaced by uncertainty and contemporary superstition. 

The emotional charge of Barthes' punctum in response to the realism of photography is the resource used to tell this story. The film takes place on the line between what is true and what seems to be true, between what images document and what they invent. The discovery of a suitcase full of old photos leads the narrator to a wild tale that starts in the New York apartment seen in Rosemary's Baby and ends in an apartment on Calle Pez in Madrid. A Story for the Modlins shows the sophistication of the poetics of the found material.  

This film, the first feature by Oskar Alegría, is a complex narrative artefact configured around the search for the house where Man Ray filmed Emak Bakia (1926), one of the fundamental surrealist films. At the same time, it is an essay that develops amidst the figurative and material footprints left by the early avant-gardes, and also an inquiry into mystical journeys of initiation where, as if in a theatre of images, the social types of the early 20th century circulate.

Invisible plays in the area between what is shown and what is hidden, between the expectation of what viewers think they will see and what they actually see. The film “illustrates” its argument with segments from the soundtrack's production process. Heavily influenced by performance and video art, this film provides an example of filmmaking based on both listening and seeing.  The text, music and narrative intertitles reduce the centrality of the image, and give the spectator renewed protagonism.

Over a period of 60 minutes El Jurado tells the story of a real murder as narrated by lawyers, witnesses and the accused during the trial. However, there is no mise-en-scéne or documentation in images, just close-up views of the pixelated, almost abstract, faces of some members of the jury. The successive reactions in their faces indicate that this film is about the rhetoric of the speaker and the scepticism of the listener, now playing the role of judge.  

This film explores fiction within fiction. In the early years of talking pictures, before dubbing, Hollywood decided to expand to the  South American market by duplicating its most successful films with Spanish actors. During the years of the Spanish Republic, a large group of actors, screenplay writers and technicians travelled from Spain to Los Angeles to act in these uncanny reproductions, reinforcing paradoxically the Latino stereotypes. The film Hollywood Talkies, based on still photos and shot in the places actually used during the project, is the chronicle of a failure, presented as a ghost story.

Oh, Inchon!, which premiered briefly as Inchon (1981), is a super production about the 1950 landing of U.S. forces during the Korean War. It is also the story of one of the greatest Hollywood fiascos ever. The film, considered by many to be racist and colonialist, was withdrawn from cinemas and put in a warehouse just a week after release. In the series Notes on the Missing Oh, Adrià Julià explores the film, its context, spaces and discourse, as a story about the limits of the film industry. Negative Inchon is the projection on film of the digital version of Inchon, which was posted on Youtube by an anonymous user and filmed again, in negative, by the artist.