Looking for movies, shows, games, or books similar to The Long Voyage of the Yellow Bus? Check out these recommendations on mosaic.
Santamaria and Urtigo are two bandits on the run, one is white, the other black. Santamaria is a mystical visionary and believes in the imminent coming of a purifying angel. Urtiga, his inseparable companion, is a simple-minded and ingenious man who follows Santamaria around and participates in the crimes he commits. The two bandits take over a house after kidnapping its owner and his girlfriend.
Cropped hair, a rosemary branch behind the ear, yellow shirt of shiny satin, he's behind the wheel of his car when passing by a woman who walks by the roadside. Strongly painted lips, printed dress with round skirt and red shoes matching the color of the lipstick, she catches his attention. He gives her a ride, the two of them stare in silence for a few moments. They introduce themselves to one another and between the two establishes an absurd dialogue and full of metaphors. And they are driving around in corners of Rio de Janeiro, to the sound of Noel Rosa and Lamartine Babo. Eva and Antena, she a seer, he, an assassin on the run, initiate an unusual case of love, a marginal love, where boredom often gives way to tragedy, creating the agony of a holiday spent in an abyss.
Story with some autobiographical touches taken from director's life.
We see the film, not the cinema; cinema remains hidden within the film. Cinema is the Phantom of the Opera. A movement and a moment of transition, the Phantom fades away with each opera. It disappears and then reemerges in another, and another, and another, and yet another opera.
Made for the Venice Film Festival's 70th anniversary, seventy filmmakers made a short film between 60 and 90 seconds long on their interpretation of the future of cinema.
A liberal interpretation of the book Galáxias, one of the most important works by the great contemporary Brazilian poet Haroldo de Campos, written between 1963 and 1976 and published in 1986. Bressane considers this work of poetry the Portuguese Finnegan's Wake. The video is a disorganized system of images: an exploration of colors, quotes and sudden inspirations created by the words. A sequence of epiphanies, rigorous in their images. The films cited act as cinematographic scenery, conferring a sense of drama to the movements of the actresses and the readings of the poems.
The fictional encounter in Rio de Janeiro, Brazil (in the 30s) between popular songwriter Lamartine Babo and inconoclast poet and playwright Oswald de Andrade.
Bressane's second London film, shot in six days in his apartment. "I had seen the French avant-garde films of the 1920's and naturally the title cites Breton. But underneath it can also be read in many ways. It is a cinema that is invented on the spur of the moment, like you invent an instrument to play music and then abandon it. This film came out like an improvisation, a total risk. It is a deconstruction of meaning but not in the analytical, intellectual sense. I have always tried to lose myself with my films. There is no trace of American or French underground cinema. If anything, it is the idea of home movies, there were many ideas for digital films long before digital film existed. This film made itself, it was like a jazz improvisation. Amor Louco is a lost object, it doesn't speak any language, it has no signs, no letters, no captions. And in the scene where the cataract is cut with the razor blade, it was the adventure of the film itself that was put to the test".
In his film Rua Aperana 52 Júlio Bressane describes the invention of a landscape, the topology of a corner of Rio de Janeiro. The film consists of a series of photographs taken between 1909 and 1955 by, among others, Bressane's parents at and around the address used as a title. These are interlarded with scenes from films made between 1957 and 2005, bringing the total fictional time the film covers to almost a century; one hundred years in which the winding road featured in almost every shot structures the new landscape behind the Aperana, which means 'wrong road'. Rua Aperana 52 is autobiographical, as it is a landscape from Bressane's youth, but it is also not so; it is more a multi-subjective mythology of a place seen through all those films and photographs. Bressane refers to his editing as an intuitive form of thinking aimed at evoking moods which make the viewer the new witness of the fictional landscape. A fiction about a fiction,