Il Bidone (Federico Fellini, 1955)

Il Bidone (Federico Fellini, 1955)

Cast: Broderick Crawford, Richard Basehart, Franco Fabrizi, Giulietta Masina, Sue Ellen Blake, Irene Cefaro, Alberto De Amicis, Lorella De Luca. Screenplay: Federico Fellini, Ennio Flaiano, Tullio Pinelli. Cinematography: Otello Martelli. Production design: Dario Cecchi. Film editing: Mario Serandrei, Giuseppe Vari. Music: Nino Rota.

Ginger and Fred (Federico Fellini, 1986)

Marcello Mastroianni and Giulietta Masina in Ginger and Fred

Amelia Bonetti / Ginger: Giulietta Masina
Pippo Botticella / Fred: Marcello Mastroianni
Host: Franco Fabrizi
Admiral Aulenti: Friedrich von Ledebur
Transvestite: Augusto Poderosi
Assistant Director: Martin Maria Blau
Brother Gerolamo: Jacques Henri Lartigue
Totò: Totò Mignone

Director: Federico Fellini
Screenplay: Federico Fellini, Tonino Guerra, Tullio Pinelli
Cinematography: Toninio Delli Colli, Ennio Guarnerini
Production design: Dante Ferretti
Film editing: Nino Baragli, Ugo De Rossi, Ruggero Mastroianni
Music: Nicola Piovani
Costume design: Danilo Donati

The two actors most associated with the films of Federico Fellini had never worked together before Ginger and Fred, and the movie is enough to make you wonder why not. To be sure, the waifish Masina of La Strada (1954) and Nights of Cabiria (1957) seems worlds apart from the worldly, jaded Mastroianni of La Dolce Vita (1960) and 8 1/2 (1963), but both transcend those stereotypes in this film, one of the director's last. They also manage to soften and sweeten a hard and sour film that expresses Fellini's distaste for the vulgarity of modern entertainment. Ginger and Fred is an expansion on the satiric impulse that Fellini displayed much earlier in the "Toby Dammit" segment of Spirits of the Dead (1968), with its nightmarish awards show. Here we have a television extravaganza in which Masina's Amelia Bonetti and Mastroianni's Pippo Botticella have been asked to reunite their old dance team, in which they mimicked the routines of Ginger Rogers and Fred Astaire. But they are herded into a phantasmagoric assemblage of headline-grabbing pseudo-celebrities and dubious variety acts. Amelia pluckily maneuvers the fading Pippo through it all. The film gained some notoriety when Rogers decided to sue the producers and distributors for trademark violation and defamation, thereby betraying the fact that she may have been a great dancer and comic actress but lacked a sense of humor. She lost. There is a shrillness to Ginger and Fred that makes it sometimes hard to take, but the two performers shine through.

La Strada (Federico Fellini, 1954)

Giulietta Masina and Anthony Quinn in La Strada 

Zampanò: Anthony Quinn
Gelsomina: Giulietta Masina
The Fool: Richard Basehart
Giraffa: Aldo Silvani
Widow: Marcella Rovere
Nun: Livia Venturini

Director: Federico Fellini
Screenplay: Federico Fellini, Tullio Pinelli, Ennio Flaiano
Cinematography: Otello Martelli
Production design: Mario Ravasco
Film editing: Leo Catozzo
Music: Nino Rota

Sad clowns have gone out of style, so to many of us today Giulietta Masina's Gelsomina seems more than a little cloying. But when La Strada was released, she was hailed as a master of comic pathos, as if she were the unacknowledged daughter of Charles Chaplin and Lillian Gish. Similarly, Federico Fellini's film now feels like an uneasy attempt to blend neorealistic grime and misery with a kind of moral allegory: Zampanó as Body, Gelsomina as Soul, and The Fool as Mind. So when Body kills Mind, Soul pines away, leaving Body in anguish. But La Strada has retained generations of admirers who are willing to overlook the sentimentality and latter-day mythologizing. It does remain a tremendously accomplished film, made under some difficulties, including constant battles by Fellini with his formidable producers, Dino De Laurentiis and Carlo Ponti. If it sometimes feels like a throwback to the era of silent movies, it was virtually filmed as one, with its American stars, Anthony Quinn and Richard Basehart, speaking their lines in English and the rest of the cast speaking Italian, and everyone later dubbed in the studio -- which leads to that slightly disembodied quality the dialogue of many early postwar films possesses.

The White Sheik (Federico Fellini, 1952)

This antic comedy was Fellini's first solo feature, based on a story by, believe it or not, Michelangelo Antonioni, collaborating with Fellini and Tullio Pinelli. Ennio Flaiano joined Fellini and Pinelli to write the screenplay, which is about a young couple from the provinces honeymooning in Rome. The husband, Ivan Cavalli (Leopoldo Trieste), doesn't know that his new wife, Wanda (Brunella Bovo), is an ardent fan of a fotoromanzo (a magazine serial that tells a story in photographs). When Wanda finds out that the serial, The White Sheik, is produced just around the corner from the hotel where she and Ivan are staying, she sneaks out in hopes of meeting Fernando Rivoli (Alberto Sordi), the actor who stars in the series as the sheik. Meanwhile, Ivan has scheduled their stay in Rome, including an audience with the pope, down to the minute, so when his family gathers to join the newlyweds and Ivan discovers that she has disappeared, madness ensues. Wanda finds herself swept up by the company photographing the next installment of the series and being wooed by the lecherous Rivoli himself. Ivan indulges in frantic attempts to cover up his wife's absence. Eventually he meets up with the prostitute Cabiria (Giulietta Masina), whose story Fellini will tell five years later in Nights of Cabiria (1957). For a first feature on his own, The White Sheik is remarkable, though it was quickly overshadowed by his next one, I Vitelloni (1953), which also featured Trieste in its cast. The White Sheik was only the second film for Trieste, who had appeared in a small role in Shamed (Giovanni Paolucci, 1947), for which he wrote the screenplay. He proved to be such an impressive character actor that he had a long career, with roles in such movies as Cinema Paradiso (Giuseppe Tornatore, 1988), The Name of the Rose (Jean-Jacques Annaud, 1986), and The Godfather: Part II (Francis Ford Coppola, 1974).

Europa '51 (Roberto Rossellini, 1952)

The films Rossellini made during his affair with and marriage to Ingrid Bergman have an everlasting fascination for movie buffs intrigued by the clash of styles: Bergman's Hollywood-style star glamour and Rossellini's gritty, improvisational neo-realism. But they have few real enthusiasts except for hardcore critics inclined toward the auteur theory. For most movie-watchers they seem like failed experiments. Stromboli (1950) has some moments of cinematic excitement -- the volcano explosion, the tuna hunt -- that draw on Rossellini's skill at filming actuality, but the ending, Bergman's epiphany on the side of the volcano, comes out of nowhere and goes nowhere, narratively speaking. Both Journey to Italy (1954) and Fear (1954) end with reconciliations of the conflicted couples that are dramatically unearned. When it comes to dramatic structure, only Europa '51 seems relatively coherent, tracing the journey of Bergman from grief at the loss of her child to a kind of beatific transcendence. But even a sympathetic critic like James Harvey, in his fine discussion of the Bergman-Rossellini oeuvre in his book Watching Them Be, finds the screenplay "Like a play of ideas without the ideas." I don't think that's entirely fair: It seems to me that Europa '51 is crowded with ideas to the point that it becomes a movie about the failure of ideas -- or rather ideology. Nothing suffices to explain Bergman's drive toward saintly service -- she helps a poor family pay for the medical treatment of a child; she befriends a young woman (Giulietta Masina) to the point of filling in for her one day at the woman's job in a horrifying factory; she helps a young hoodlum elude the police; she nurses a dying prostitute -- all of which appalls her husband (Alexander Knox) and her wealthy family. Not religion, not politics, not even psychoanalysis serves to explain or justify her actions, at least in the eyes of the church, the state, and the medical establishment. Or, for that matter, in her own eyes. She doesn't know why she becomes a secular saint, and this of course means she winds up in a mental institution -- where she continues to radiate benevolence even toward the tormented inmates. David Thomson, one of the film's admirers, says, "It's a movie that resonates with the deep-seated urge for moral reform after the war." But ultimately it also seems to me to forecast the failure of any attempt at moral reform. It might be instructive to watch this movie in tandem with a slightly later examination of the moral malaise of postwar Europe, La Dolce Vita (Federico Fellini, 1960).