Wednesday, 10 December 2014

2.6.1 final assessment essay Representation

1 hour
How significant is representation in constructing national cinema in the 2 films you have studied?

Key words
What do you have to address

Thesis: 
defining the aspects of rep (gender pyschoanalysis and nation) 
what qualifies as national cinema 
Make an overall comparison about the reliance and different uses of representation in the films
What extent you agree/disagree and simply outline why

Point 1: 
Masculinity
Point - comparatively what extent? 
Examples (analysis of scene)
Analysis (gendered meaning)
Synthesis (how they show national cinema and context) 

Point 2:
Femininity
Point - comparatively what extent? 
Examples (analysis of scene)
Analysis (gendered meaning)
Synthesis (how they show national cinema and context) 

Point 3:
Psycho-sexual yonic phallic
Point - comparatively what extent? 
Examples (analysis of scene)
Analysis (gendered meaning)
Synthesis (purpose - how they show national cinema and context) 

Point 4:
National identity
Point - comparatively what extent? 
Examples (analysis of scene)
Analysis (gendered meaning)
Synthesis (how they show national cinema and context) 

Conclusion
Summarise 
1. Extent significance of rep in communicating national cinema (contexts  and alternative ideology/critical)

Friday, 28 November 2014

Exam prep exemplar question



World cinema films often convey profound messages about the worlds they represent. Often world cinema films will not reach a wider audience than within their own country of origins but others will cross over and thanks to film festivals and often big American distributors (like for example Miramax) will achieve international recognition. These films may sacrifice some of their important social and political messages in order to appeal to a wider and more globalised mass market. City of God and La Haine both maintain strong messages while gaining large audiences across the world and many of these messages are similar across both films.


In both City of God and La Haine, the poorer members of society are segregated from the rich and appear excluded from wealthier parts of the country. In La Haine the message is that the poor ethnic youth of les banlieues feel excluded and hated by the rest of society and they therefore riot every night as an expression of their rage against the society that marginalises them. City of God offers in a similar way many of the same problems. The mostly black inhabitants of the favelas are crammed together in their slums, moved away from the ‘civilised’ cities and the drugs and guns are allowed to proliferate with little interference from the corrupt police. Both in La Haine and City of God, the youths rarely appear to have jobs. Even when Rocket gets a job in a supermarket, he loses it because of his association to the favela and its ‘runts’. Hubert in La Haine only finds money from drug dealing and similarly in City of God, the drug dealers are the ones with the most money, power and best clothes. The youths of both films rarely leave the places they live and when they do the contrast is stark. City of God shows a wide open plan newspaper office and apartment with hot running water in comparison to its crowded, cramped, dirty and dangerous slums whereas La Haine offers a tasteful art gallery where guests are offered champagne and called ‘sir’ in comparison to les banlieues that are grey, crowded and covered in graffiti. In both films the lower class (and often from ethnic minorities) appear excluded and cut off from the wealthier areas of the country and therefore find it harder to find legal employment and safety.


Another message that both films share is that there is a cycle of violence that will continue to go on and on in poor areas if the cycle is never broken. Both films start and end with violence and feature seemingly good, honest and decent men dragged down into violence and despair. La Haine takes its title from its message as stated by Hubert; ‘Hate breeds hate’. At the start of the film it is revealed that a young man has been beaten by the police so badly that he is in a coma. Vinz wants revenge on the police, as many of the other youths in les banlieues do. The police hate the youths for rioting and being violent and the youths hate the police for trying to oppress them and for their own violence. The cycle is destined to repeat forever if somebody does not break it. Similarly in City of God the violence escalates between Carrot and Lil Ze’s rival gangs because members of the gangs continue to kill each other and more and more people get dragged into the gang warfare due to wanting revenge. When Lil Ze is finally killed by the runts (who he gave guns to), it appears they are to be the next generation that will stalk the favelas looking for people to kill and therefore gain more power. The tragedy of both films is that Knockout Ned (who at first refuses to kill) and Hubert (who wants kids to take out their anger on punching bags rather than the police) both end in positions where they feel they have to fight and kill.


A message that comes out to varying degrees in both City of God and La Haine is that the government, police and other institutions are inherently racist, classist and corrupt in many countries around the world. It ties into the earlier message that poor people are ‘swept under the rug’ in these areas where they can almost be forgotten about. The favelas and les banlieues are places where those who have no jobs and have often come from poorer countries can be shoved at a minimum cost to the government and kept out of the sight and minds of the wealthy. The police in both films are also represented as corrupt and racist. In La Haine they have beaten a young Arab man to death in their custody (and this was based on a true story) and later Said and Hubert are taken and tortured by some cops who are ‘training’ a younger officer in the ways to get away with abusing those in their custody without getting caught. In City of God, the police are seen shooting innocent favela dwellers, selling guns to gangs and taking money from dealers. The films seem to say that if the police are not trustworthy and good, then why would the people obey or respect them.


In both City of God and La Haine, the media is seen to play a vital part in perpetuating stereotypes about poor ethnic youths. People in wealthier parts of the country are rarely represented and all they probably often know about the favelas and les banlieues is what they pick up from the newspapers and the television news. La Haine starts with real footage of the riots and the media are constantly relaying the tale of Abdel, the young man beaten up by the police. The media harass the youths when they are minding their own business and try to get them to talk about the riots which they assume they were in. Similarly in City of God, Rocket gets a job at the newspaper because he gets photos of the violent gangster Lil Ze. The journalists are delighted to get a photo of Lil Ze and his gang, guns drawn and looking mean. This image of poorer areas is what sells and what perpetuates stereotypes about young ethnic minority youths. A counter argument is that the media help people to see the injustice and inequality that are rife in their own countries, in these cases, Brazil and France.


There are on the other hand a couple of messages that the two films do not share. In City of God it appears as though hard work, decency and honesty can be rewarded whereas La Haine has a more pessimistic view. Rocket in City of God ends the film with an escape from his life and the favelas. He does not choose guns, drugs, violence and hate and instead gets a job as a photographer suggesting that there may be hope for those who try to stay honest and hardworking. On the other hand in La Haine Hubert who worked so hard to start a gym sees it burnt down by the people he created it for and finally ends the film pointing a gun at a police officer.There is little hope for the youths in La Haine no matter what they do and how hard they try.


Another difference is the representation of drug use and drug dealing in the films. In City of God, cocaine particularly seems to bea cause of major problems in the favelas. In both films, marijuana is smoked and dealt with little problems. In fact Hubert deals to get money for his family and Rocket buys drugs to help him get a girlfriend. However in City of God the introduction of cocaine seems to bring bigger problems like Tiago’s addiction and an increase in gang warfare and the proliferation of guns.

In conclusion, City of God and La Haine share many of the same messages. They are both set in similar worlds and depict poverty and conflict. They revolve around the clash of cultures between the poor and the police and the warfare between gangs. While they are both made by middle class white filmmakers, they both dig beneath stereotypes and attempt to challenge some purely negative representations of poor ethnic minority youths. City of God and La Haine both have powerful messages to convey but City of God has a more mainstream approach by having a somewhat optimistic ending (at least for main character Rocket) whereas La Haine leaves its ending bleak and wide open and ensures that the audience is forced to think about its messages for a long time to come.

More A2 exam answers:

Analysing La Haine

World Cinema: Distinctive Visual Features

World Cinema: Social and Political Context

WJEC A2 Film Studies Exam Practice Section B

A2 Film Studies Exam Practice Section B 



Lots more Fight Club links

Representation of ethnicity La Haine and God of God

FM4 - Urban Stories: City of God/La Haine

Click above to download

Ghetto Culture

World Cinema can seem daunting to AS Film students. Subtitles, black and white cinematography and a lack of Hollywood stars are all challenges for the uninitiated. But if you have a taste for genre movies, gangsters, guns, violence and drugs, look no further! Pete Turner compares the representations of ghetto culture in foreign language classics City of God and La Haine.

Contexts
The narrative of City of God (2002) spans three decades from the Sixties to the late Eighties. It is the story of a favela (slum/shanty town) and its inhabitants through these turbulent times. Brazil has ‘nearly unrivalled economic inequality’ (Gilligan, 2006) and an estimated 6.5 million inhabitants live in favelas. These people live in extreme poverty and are surrounded by gang violence and the drug trade. The selling and use of cocaine increased through these decades and is depicted in the film.

City of God was ‘financed by TV Globo, Brazil’s biggest TV channel, and o2 Films, Brazil’s biggest commercials company’ (Muir, 2008) and directed by two white middle-class film-makers, Fernando Meirelles and Katia Lund. It was made on a modest budget of $3,300,000 and grossed over $24 million worldwide suggesting that this was a film that was made for, and appealed to, a mass audience, not just the people of Brazil. The funding by Brazilian corporations of more and more films (and TV shows) about the favelas (e.g. Lower City, Bus 174, Elite Squad, City of Men etc.) has raised debates about the elite’s exploitation of the poor by pandering to middle-class desires for ‘typical’ representations of young black males in gangs, shooting guns and taking drugs.

On the other hand, La Haine (1995) is set in the 1990s and the protagonists live in ‘les banlieues’ (housing estates) on the outskirts of Paris. It also deals with police brutality, racism and civil unrest. It opens with immediate context: real footage of the riots that regularly took place between youths and police between 1986 and 1996 (and were continuing during filming). The director, Mathieu Kassovitz, has often stated that he was inspired to write the film when he heard the story of: 
a young Zairian, Makome M’Bowole [who] was shot in 1993. He was killed at point blank range while in police custody and handcuffed to a radiator.
Elstob, 1997
Made for approximately $3 million by first-time film-maker Kassovitz, La Haine won many awards (including Best Director at the Cannes Film Festival); so devastating was its reception that:

the Prime Minister, Alain Juppe, responded by commissioning a special screening of the film for the cabinet, which ministers were required to attend
Johnston, 1995

The narrative, cinematography and use of music are all clearly influenced by American independent films such as Boyz N The Hood and film-makers such as Martin Scorsese and Spike Lee.

Representations 
Young men from ethnic minorities are the main social group represented in both films. Each film has a young black male protagonist: Rocket in City of God and Hubert in La Haine. The American ‘hood’ film sub-genre often has a character that is trying to reject a life of crime and escape the trappings of the ‘hood’ in which he lives (see also Boyz N The Hood and Menace II Society). Rocket and Hubert both conform to this archetype, and reject crime as a way of life. Rocket flirts with crime but cannot go through with muggings and hold-ups due to his compassionate nature. He tries working at a supermarket but is fired for his connections to the favela. By the end of the film he has become a successful photographer because of his access to the gangs and knowledge of the favela. Similarly, Hubert rejects the rioting of the other youths on his estate. He runs a gym that he worked hard to get a grant for, and promotes boxing as a sport for young people to get involved in. The audience first meets him in the ruined gym after the rioters have trashed and burnt it in the previous night’s riots. The film ends with Hubert sucked in to potentially committing the murder of a police officer (or being murdered himself) as retaliation for the shooting of his friend. Characters who try to escape the ghetto life are often stopped from doing so by circumstances out of their control – or even by death (see also Bullet Boy and Benny in City of God).

These representations of young black males are life-affirming and positive. However, other characters confirm the more negative stereotypes of youths from ethnic minorities. For example, Lil Ze in City of God and Hubert in La Haine are both drug dealers. Lil Ze is a typical crime film villain; the audience watches his rise to the top, followed by his subsequent decline and death. He is violent and psychotic, with no remorse for his actions or sympathy for his victims. He is a cocaine dealer, rapist and gang leader; out of control, hungry for power and desperate to control the favela. On the other hand, Hubert’s drug dealing is only glimpsed in one scene; elsewhere, we see him giving money to his mother for food, and to pay for his sister’s books. He deals hash to help his family; and the film-makers do not judge him for this. The scene in which he makes a transaction is done very matter-of-factly and the audience does not even hear the conversation between Hubert and his customer because the audio highlights the conversation of Hubert’s friends, who are standing in the background of the shot. Dealing is seen as just a typical fact of life rather than dangerous or immoral.


Diversity and Identity
City of God’s focus is mainly on black youths. The favelas were initially created to house freed slaves, and therefore black people are massively over-represented in this setting. On the other hand, La Haine emphasises racial hybridity with the three protagonists being of Arab, Jewish and African descent. The characters all refer to each other with racial banter; in La Haine the three friends refer to each other’s ethnicities continually. It is argued that people from ethnic minorities often do this to celebrate their difference from the rest of society and also to give them a sense of belonging within their own sub-culture.

A defining characteristic of these ghetto cultures is their antagonism towards the police. The representation of the police in both films is almost entirely negative. In City of God the police are corrupt; they: 
stand by and watch the slaughter, only intervening to collect their pay-offs
http://www.totalfilm.com/reviews/cinema/city-of-god
They sell guns to gangsters, shoot suspects on sight (including an innocent youth on his way to school), steal money and drugs from dealers and are never seen helping anyone. In La Haine, police brutality is witnessed when two of the protagonists are taken into police custody and tortured. One youth is also hospitalised due to his treatment by the police; and this propels the narrative, with one of the protagonists, Vinz, declaring that he will kill a police officer with a gun he has found if the youth in hospital dies.

The use of guns in the films is also interesting to compare. In City of God, guns are everywhere; gang members and even small children carry firearms, ranging from pistols to Kalashnikovs, bought from corrupt police. In one particularly disturbing scene, children are cornered and shot; gangs and the police face-off and have shoot-outs in the streets. On the other hand, in La Haine there are only four guns in the whole film. One character has found a pistol lost by a police officer in the riots, and the hesitation over using this gun leads to the devastating climax. Life is not as cheap on these European streets as it is in the Brazilian favelas.

Women are under-represented in both these films, and often portrayed in a negative light. They are both very masculine stories with little time for female characters. La Haine, for example, has been accused of: 
ignoring women and for importing the violence and nihilism of American gang movies
 (Stafford, 2000) 
Women are the subjects of derision in the film; the characters tease each other using ‘your mother…’ and ‘your sister…’ jokes. In City of God, however, women are a civilising influence, with two male characters expressing a desire to settle down and quit crime when in a relationship. It is argued that the male characters in these films are often emasculated and that this is the reason for their behaviour and attitude to women. They lack jobs, education or any reason to feel pride, so they resort to carrying guns and insulting women to make themselves feel like men.

Styles 
City of God and La Haine have very different visual styles. Both use the mise-en-scène of real locations to add to the realism of the films. However, La Haine uses black and white cinematography to enhance this realism by linking it with the real footage from news reports shown in the opening credits. City of God begins with bright colour (to represent the Sixties and Seventies) but as the narrative progresses, the colours become duller as the concrete trappings of urban development take over. Handheld camera is used throughout City of God enhancing the documentary feel, whereas La Haine features more steadicam movement with long flowing shots following characters through their environment.

The editing also adds to the restlessness of the camera in City of God, with lots of quick cutting and speeding up of footage. La Haine, on the other hand, favours shots with a longer duration and the editing is less choppy than in City of God. This emphasises the idea that life is fast in the favelas, whereas life is boring in les banlieues. However tension is created by using a number of ‘explosive’ cuts at the beginning of La Haine. The image cuts, for example, on Vinz pretending to shoot a gun at his mirror image and hitting a boxing bag. The sound of a gunshot is used on each of these cuts.

Music is also incredibly important in both films; the samba beat, funk and soul in City of God and hip hop in La Haine. Both examples use music to give a strong sense of time and place, and help create a sense of identity for the characters.

The two films contain many similarities; the iconography of the crime film, the mise-en-scène of poverty, characters from ethnic minorities living in poor and dangerous conditions. They both feature antagonism towards the police, a lack of women in major roles, drug dealing and violence. Their settings may range from Europe to South America, but the social conditions faced by young people from ethnic minorities in these ghetto cultures seem worryingly constant. Power is abused, people in poverty are angry, and conflict ensues. The films bring harsh social realities to the screen in (broadly) educational and visually exciting ways with interesting characters, thrilling narratives and differing styles all packing a punch for Film Studies students… even those who hate subtitles! 

Representation of poverty in La Haine and CoG 1

http://kec-asa2filmmedia.blogspot.co.uk/2011/11/fm4-urban-stories-city-of-godla-haine.html

FM4 - Urban Stories: City of God/La Haine

Student Work:
Short Responses to Exam Questions (Note: Full responses will have to be more detailed)

Explore how stylistic choices contribute to the representation of the urban experience in the films you have studied for this topic.

1. Power
2. False Hope
3. No Escape
4. Class Conflict
5. Fraternity
6. Violence

In both of the texts stylistic features play a vital part in representing the urban experience of each character. In La Haine, the urban lifestyle is often explored using camera angles and mise en scene. In the escalator scene, the stereotypical middle class ‘Le pen’ voter comes down the stairs, showing a visual decline down to the character’s level. The binary opposition between rich and poor is explored as the camera is looking up at him, just as the character’s are looking up at the rich in society. As well as this, they can not go up the escalator, showing the ‘glass ceiling’ effect of urban experience. This visual conflict is also explored using mise en scene. Vinz is pictured looking through a railing which shows how he is imprisoned by society and therefore imprisoned by his urban lifestyle. It is these stylistic choices that represent urban experience as being a place in which the character’s can not escape : they are looking up at the rich and judgmental in society and have no way of ‘rising up’ to the top of society.

Sound is also a key factor in La Haine that subsequently creates an accurate representation of the urban experience. The ticking sound shows the passing of time, and how the character’s are forced into doing nothing by the society they live in. This compares well with ‘City of God’ which also uses a ticking sound, showing the passing of time as a negative aspect of the urban experience.

This also compares well with the use of stylistic features in ‘City of God’. Similarly to La Haine, City of God uses a visual binary opposition to show the lack of escape from the ‘favelas’. In the final scene, Rocket is standing between the gangs and the police and the camera pans around to show he has no escape. On one side of him are the police and the other side is the gangs.

Stylistic features are also used in the editing of the film. During the scene in which Lil Ze rapes Knockout Ned’s girlfriend, the visuals fade in and out. On a literal level, this shows the fading in and out of consciousness. Metaphorically this scene shows how the weaker people in society are fading in and out, the powerful members of society ‘raping’ them and keeping them in the same place.

In both La Haine and City of God, stylistic choices are used to represent the urban experience in a certain way. In both films the mis-en-scene is used to create the idea of conflicting cultural ideologies. In La Haine the idea of the conflict between western and european culture is shown using mise-en-scene – in the scene where they are walking through the neighborhood, someone puts large speakers outside and plays loud hip-hop music which includes French lyrics. This is a typically American style of music and shows the conflict of ideologies between their French roots and the American culture they aspire to be a part of. This shot also shows someone ‘mixing’ records, bringing in different elements to create something new and integrated – this gives a clear message to the audience about social integration and how positive it is. This shot gives a clear indication that the urban experience is a negative thing simply because different races and religions are separated and segregated.

Both La Haine and City of God show contrasting and mirroring themes not just when it comes to comparing them against each other but also within themselves. The 'taken for granted' view of urban life as a life that is lesser in every sense to that of the higher classes is an idea that is quite clearly shown via the fact that La Haine is shot in black and white, portraying their lives as emptier, darker, with a dull present and future.

However, La Haine’s three main characters Hubert, Said, and Vinz represent the motto of France; Fraternity, Liberty, and Equality. These three youth members of the French 'urban class' represent the true essence of the country and shows that there is a certain respect and value to this lifestyle. This then suggests that their way of life is more valuable. However, although throughout the majority of this film the three main characters are often shot together they also branch off into their own worlds of isolation in which they long for a life much different from their own. In this we see an aspect of escapism most clearly represented by the postmodern intertwining of other films, such as Taxi Driver. This idealisation of Hollywood shows a wanting of a false, unachievable dream demonstrating another way in which their urban lives will fail them.

City of God differs in this sense with no character wanting to become a fictionalised idol but instead they want for a much more basic life, they live at the points of extremes and then long for a simple life, away from the favelas. In their childhood they had this life with more idyllic, open surroundings and the 'robin hood' like thugs, the tender trio.

In both films ‘La Haine’ and ‘City of God’ the stylistic choices add to the key themes. In La Haine the whole film is shot in black and white, as well as using real news footage, adding to the documentary feel and sense of reality. This stylistic choice shows that this is like the news footage of the riots, adding to the urban experience of living in France within the ‘projects’. Even the name of the area suggests an experiment and reinforces the idea that the inhabitants are trapped in this place. The film was based on real life events and the opening credits give the audience a sense of verisimilitude or realism through the use of real life archive news footage.

A key moment in City of God is when Benny is attempting to leave the favelas, the strobe lighting representing the sense of chaos in the events. The use of low key lighting after this scene also shows how crime controls their lives as well as indicating that you can never get out and are trapped in this place with no choice over your own life.

Poverty, power and conflict are represented cinematically in the films ‘La Haine’ and ‘City of God’ by many features, one being the narrative shaping. Disruptive narrative in City of God, such as the narrative loops in the apartment story that runs throughout the film, and the continuous, smooth flow of La Haine show key moments to portray the developing of the film to a point of chaotic disruption.

Cinematic detail such as the ticking clock in La Haine displays 24 hours inside one city. This attitude towards the urban experience is that it is quick, quick to live and quick to die – the characters seem to have no choice over their narrative time, as if their fate is simply set in stone and they are too ‘mindless’, as they are often described, to decide their future.

In City of God, between fifteen and twenty years pass by, showing the changing of the mise en scene as the favela develops and the characters age. The narrative time is different to that of La Haine, but it is still essentially the story of a place that does not change in its views towards these poverty-stricken individuals who are grouped together, their fate already sealed by their environment.

How significant is Representation?

Representation notes mind map

How significant is REPRESENTATION in communicating messages?

Symbolism & metaphor
Overlap with Style Colours lighting
Overlap with Narrative (characters & outcomes - values they represent)
Intention of the Director
Juxtaposition of characters and the physical environment (ie shaped by their country)
National identity





Friday, 14 November 2014

Structure PPE Genre and Narrative

Grid for structure is HERE:



City of God Representation and Institutional Distribution/Accesibility of World Cinema

Starter:



The characters and representation



In managing to extricate himself from the slum Rocket, despite his explosive and fiery name, represents hope. His is the character that escapes the trap of poverty and violence and his soothing voice often acts as an antidote to the violence on the screen. The shot of him in the opening sequence is symbolic in that throughout the film he remains the outsider caught between the police and the gangs. We sympathise with him because he is hopeless at football, crime, getting a girlfriend and fails to take revenge for his brother’s murder. At Bene’s farewell he is apart from the crowd, up on the stage helping the DJ. He tries to lead a normal life, in the supermarket, and delivering the newspapers. He does escape, but only because he is able to exploit his connections in the slum.  His role in the film is symbolised by the shot at the end of the opening sequence, showing him trapped between the gang and the police, not part of either faction.

In contrast, Lil Ze represents hoplessness. We know that there is no way out for him except through death. He starts off as a bullying child, then a killer child, with no fear or conscience. He assumes control and power through violence, but his motivation is not through greed, he doesn’t show any ambition to leave the apartment, but by pure evil. He seems to have no redeeming features, nothing that we can identify with, and the only occasion when we feel slightly sorry for him, at Bene’s farewell when he is rejected by girls who he asks to dance, is followed by the violent rape of Ned’s girlfriend. He kills Tuba just because he talks too much. He dies when a child shoots him, a legacy of his own infantile violence.

Bene is the opposite of Ze, and is a representation of a good gangster. A man with a conscience who tries to curb some of Ze’s violent behaviour. He is both charming and popular, and although he witnesses violence we don’t see him committing any murders. Unlike Ze he is drawn to a life outside the slum, initially through contact with Thiago and the trappings of new clothes, then he dyes his hair to make him look more European. Like his brother Shaggy, who died when his girlfriend persuaded him to leave the slum, Bene’s relationship with Angelica changes him and leads to his death, which is bound up with the rejection of Ze’s values. In leaving his psychopathic friend he is leaving hi without any restraining forces and unleashes more terrible forces.

Knockout Ned is drawn into the Carrots gang to avenge the death of his brother and father and rape of his girlfriend. He is the only one of the four leading characters not seen as a child, and has seen life outside the slum, as a soldier and bus driver. He is the stereotypical tragic hero forced to use his skills on his quest for retribution. Initially he tries to tone down Carrots violence, insisting that no innocent people are shot, but the rules have to be broken, the irony is that it is Ned’s exception to the rule which causes his eventual death at the hands of Otto. He is the one destructive character who seems to retain some humanity. He is visibly moved by Steak n’Fries death and it his mourning over the body that leads to him being shot and captured by the police.

Carrot’s character is an enigma itself, we know nothing of his background – surely in the book all the characters were thoroughly developed. His function in the narrative is sketchy but crucial. He is the instigator of Ned’s downfall. He is ruthless, killing Aristotle who he thought of as a brother. He is white, but most of his gang members are black, which emphasises the lack of any particular racial issues in the story. The Tender Trio represent a different age. They have no nominated boss, they do things together, their guns are toys, accessories to their bravado. They are amateurs. The film centres on the aggressive definition of masculinity. The female characters have passive and peripheral roles, they are there to be recipients of male violence and are attacked murdered and raped. None of the women, apart from Marina, have pivotal roles.

Ideology, Values, Institution
“If you run away they’ll get you and if you stay, they’ll get you too.”
Violence is the main driving force of the film. Shootings, beatings and rape form the core of the action. But the film’s attitude to violence is a means to an end for the film maker’s main motivation for making the film -   the wish for social change. It shows that the favelas are a breeding ground for this violence because the people have no hope of achieving anything other than through violence, however, apart from a brief reference to a flood being the cause of an influx of people the film makers do not provide any political reference points or background – the ‘sixties’, the ‘seventies’ are just chapter headings that don’t explain what was going on in Brazilian society that created these slums.
The film does have simple lessons to learn – if you live by the gun you die by the gun, if you avoid violence and retain some honest values and ambitions you escape. The film’s ending is on the one hand positive – Rocket is saved, but on the other hand the Runts are a more violent gang than ever. These are simplistic and stereotype the slum dwellers – presumably the majority of people are still trying to scrape some kind of honest living but you don’t see many examples of those except on the fringe of the plot.
The institutions backing the film had originally intended the film just for the Brazilian market, but the film’s success at Film Festivals gave it a life of its own, and Mierelles has used the film’s unprecedented success as a platform for to focus the world’s attention on the darkness of Rio’s slums, one of the most violent and dangerous places in South America. The film could not have been the commercial success it was without the backing of Miramax, the film distribution company, but remember Miramax is a commercial company, part of the Disney Corporation, who do not do things for charity, the people behind Miramax – the Weinstein brothers – must have spotted a commercial opportunity in the film.