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Nick Prescott

We invited some writers, film critics, and film professionals to nominate their favourite film – not The Greatest Film Ever Sold, but one that matters to them personally.

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The appearance of an idiosyncratic scholarly text addressing the work of a major European film-maker such as Dušan Makavejev is timely, given our increasingly fraught condition as subjects of a world that becomes more convolutedly politicised with every nanosecond. This is a highly political and indeed humanist analysis of a significant body of cinematic work.

Lorraine Mortimer’s introductory assertion that Makavejev’s 1960s and 1970s work is ‘an international touchstone of radical, transcultural and political cinema’ sets the bar high. Mortimer – an academic at La Trobe University – goes on, in this thoroughly researched and heartfelt study, to set an even more daunting goal for herself, stating that her aim is to examine Makavejev’s films ‘historically, locally, politically and aesthetically, highlighting [no less than] their implications for our understanding of the contemporary world’. This is quite a claim, yet, by and large, Mortimer’s text keeps to its word.

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When Raimond Gaita’s memoir Romulus, My Father was published in 1998, the acclaim with which it was greeted was ubiquitous. The book was significant not simply because it was a strikingly revealing personal narrative written by a renowned philosopher, but because it managed to present a story that contained large doses of personal tragedy without rendering the experience of reading it either falsely uplifting or overwhelmingly depressing. While offering vivid portraits of an inconstant, depressive wife and mother, and a self-possessed husband and father struggling with his own sense of self-worth, Romulus, My Father celebrated the power of love and friendship in the most subtle, telling and deeply humane ways.

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Though we have seen periods during which Australian cinema has been synonymous with period-set narratives and idealised evocations of the outback, there has always been a darker side to our cinematic imagination, a gritty, hard-edged element that is just as crucial to this country’s feature film output as are the sepia-tinged dreamscapes. Many of the pivotal films of the Australian New Wave brought a vivid, finely judged aesthetic to the bleakest of subject matter. Fred Schepisi’s The Chant of Jimmie Blacksmith (1978) conjured a harrowing tragedy of grisly murders and manhunts, while Peter Weir’s darkly comic feature début, The Cars That Ate Paris (1974), presented a paranoid, murderous rural community whose raison d’être was maintaining its seclusion, even if that meant killing any outsiders who found their way into town.

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