Kate Hayes

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https://moviebemka.com/id-7694.htm?utm_source=sees... STREAM ;WATCH

1. Correspondent - Désert des Tartares
2. Bio: Caserne imaginaire dans un désert qui n'existe pas; le berger Andalou est à la recherche de l'Alchimiste pour connaitre son destin, je suis ses pas !
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Ladj Ly / Alexis Manenti / &ref(https://m.media-amazon.com/images/M/MV5BZTZkYTBkY2MtMzRmNS00NjM3LWFiMzItZmJjNzNhMjgyYzczXkEyXkFqcGdeQXVyODk4OTc3MTY@._V1_UX182_CR0,0,182,268_AL_.jpg) / 104Minute / Genres: Drama / Les misérables is a movie starring Damien Bonnard, Alexis Manenti, and Djebril Zonga. A cop from the provinces moves to Paris to join the Anti-Crime Brigade of Montfermeil, discovering an underworld where the tensions between the. Les Misérables Jean Valjean as Monsieur Madeleine. Illustration by Gustave Brion Author Victor Hugo Illustrator Emile Bayard Country Belgium Language French Genre Epic novel, historical fiction Publisher A. Lacroix, Verboeckhoven & Cie. Publication date 1862 Les Misérables (, [1] French:? [le mize?abl(?)]) is a French historical novel by Victor Hugo, first published in 1862, that is considered one of the greatest novels of the 19th century. In the English-speaking world, the novel is usually referred to by its original French title. However, several alternatives have been used, including The Miserables, The Wretched, The Miserable Ones, The Poor Ones, The Wretched Poor, The Victims and The Dispossessed. [2] Beginning in 1815 and culminating in the 1832 June Rebellion in Paris, the novel follows the lives and interactions of several characters, particularly the struggles of ex-convict Jean Valjean and his experience of redemption. [3] Examining the nature of law and grace, the novel elaborates upon the history of France, the architecture and urban design of Paris, politics, moral philosophy, antimonarchism, justice, religion, and the types and nature of romantic and familial love. Les Misérables has been popularized through numerous adaptations for film, television and the stage, including a musical. Novel form Upton Sinclair described the novel as "one of the half-dozen greatest novels of the world", and remarked that Hugo set forth the purpose of Les Misérables in the Preface: [4] So long as there shall exist, by reason of law and custom, a social condemnation, which, in the face of civilization, artificially creates hells on earth, and complicates a destiny that is divine with human fatality; so long as the three problems of the age?the degradation of man by poverty, the ruin of women by starvation, and the dwarfing of childhood by physical and spiritual night?are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words, and from a yet more extended point of view, so long as ignorance and misery remain on earth, books like this cannot be useless. Towards the end of the novel, Hugo explains the work's overarching structure: [5] The book which the reader has before him at this moment is, from one end to the other, in its entirety and details... a progress from evil to good, from injustice to justice, from falsehood to truth, from night to day, from appetite to conscience, from corruption to life; from bestiality to duty, from hell to heaven, from nothingness to God. The starting point: matter, destination: the soul. The hydra at the beginning, the angel at the end. The novel contains various subplots, but the main thread is the story of ex-convict Jean Valjean, who becomes a force for good in the world but cannot escape his criminal past. The novel is divided into five volumes, each volume divided into several books, and subdivided into chapters, for a total of 48 books and 365 chapters. Each chapter is relatively short, commonly no longer than a few pages. The novel as a whole is one of the longest ever written, [6] with 655, 478 words in the original French. Hugo explained his ambitions for the novel to his Italian publisher: [7] I don't know whether it will be read by everyone, but it is meant for everyone. It addresses England as well as Spain, Italy as well as France, Germany as well as Ireland, the republics that harbour slaves as well as empires that have serfs. Social problems go beyond frontiers. Humankind's wounds, those huge sores that litter the world, do not stop at the blue and red lines drawn on maps. Wherever men go in ignorance or despair, wherever women sell themselves for bread, wherever children lack a book to learn from or a warm hearth, Les Misérables knocks at the door and says: "open up, I am here for you". Digressions More than a quarter of the novel?by one count 955 of 2, 783 pages?is devoted to essays that argue a moral point or display Hugo's encyclopedic knowledge, but do not advance the plot, nor even a subplot, a method Hugo used in such other works as The Hunchback of Notre Dame and Toilers of the Sea. One biographer noted that "the digressions of genius are easily pardoned". [8] The topics Hugo addresses include cloistered religious orders, the construction of the Paris sewers, argot, and the street urchins of Paris. The one about convents he titles "Parenthesis" to alert the reader to its irrelevance to the story line. [9] Hugo devotes another 19 chapters (Volume II, Book I) to an account of?and a meditation on the place in history of?the Battle of Waterloo, the battlefield which Hugo visited in 1861 and where he finished writing the novel. It opens volume 2 with such a change of subject as to seem the beginning of an entirely different work. The fact that this 'digression' occupies such a large part of the text demands that it be read in the context of the 'overarching structure' discussed above. Hugo draws his own personal conclusions, taking Waterloo to be a pivot-point in history, but definitely not a victory for the forces of reaction. Waterloo, by cutting short the demolition of European thrones by the sword, had no other effect than to cause the revolutionary work to be continued in another direction. The slashers have finished; it was the turn of the thinkers. The century that Waterloo was intended to arrest has pursued its march. That sinister victory was vanquished by liberty. One critic has called this "the spiritual gateway" to the novel, as its chance encounter of Thénardier and Colonel Pontmercy foreshadows so many of the novel's encounters "blending chance and necessity", a "confrontation of heroism and villainy". [10] Even when not turning to other subjects outside his narrative, Hugo sometimes interrupts the straightforward recitation of events, his voice and control of the story line unconstrained by time and sequence. The novel opens with a statement about the bishop of Digne in 1815 and immediately shifts: "Although these details in no way essentially concern that which we have to tell... " Only after 14 chapters does Hugo pick up the opening thread again, "In the early days of the month of October, 1815... ", to introduce Jean Valjean. [11] Hugo's sources Eugène Vidocq, whose career provided a model for the character of Jean Valjean An incident Hugo witnessed in 1829 involved three strangers and a police officer. One of the strangers was a man who had stolen a loaf of bread, similar to Jean Valjean. The officer was taking him to the coach. The thief also saw the mother and daughter playing with each other which would be an inspiration for Fantine and Cosette. Hugo imagined the life of the man in jail and the mother and daughter taken away from each other. [12] Valjean's character is loosely based on the life of the ex-convict Eugène François Vidocq. Vidocq became the head of an undercover police unit and later founded France's first private detective agency. He was also a businessman and was widely noted for his social engagement and philanthropy. Vidocq also inspired Hugo as he wrote Claude Gueux and Le Dernier jour d'un condamné ( The Last Day of a Condemned Man). [13] In 1828, Vidocq, already pardoned, saved one of the workers in his paper factory by lifting a heavy cart on his shoulders as Valjean does. [14] Hugo's description of Valjean rescuing a sailor on the Orion drew almost word for word on a Baron La Roncière's letter describing such an incident. [15] Hugo used Bienvenu de Miollis (1753?1843), the Bishop of Digne during the time in which Valjean encounters Myriel, as the model for Myriel. [16]: 29 Hugo had used the departure of prisoners from the Bagne of Toulon in one of his early stories, Le Dernier Jour d'un Condamné. He went to Toulon to visit the Bagne in 1839 and took extensive notes, though he did not start writing the book until 1845. On one of the pages of his notes about the prison, he wrote in large block letters a possible name for his hero: "JEAN TRÉJEAN". When the book was finally written, Tréjean became Valjean. [17] In 1841, Hugo saved a prostitute from arrest for assault. He used a short part of his dialogue with the police when recounting Valjean's rescue of Fantine in the novel. [18] On 22 February 1846, when he had begun work on the novel, Hugo witnessed the arrest of a bread thief while a duchess and her child watched the scene pitilessly from their coach. [19] [16]: 29?30 He spent several vacations in Montreuil-sur-Mer. [16]: 32 During the 1832 revolt, Hugo walked the streets of Paris, saw the barricades blocking his way at points, and had to take shelter from gunfire. [20]: 173?174 He participated more directly in the 1848 Paris insurrection, helping to smash barricades and suppress both the popular revolt and its monarchist allies. [20]: 273?276 Victor Hugo drew his inspiration from everything he heard and saw, writing it down in his diary. In December 1846, he witnessed an altercation between an old woman scavenging through rubbish and a street urchin who might have been Gavroche. [21] He also informed himself by personal inspection of the Paris Conciergerie in 1846 and Waterloo in 1861, by gathering information on some industries, and on working-class people's wages and living standards. He asked his mistresses, Léonie d'Aunet and Juliette Drouet, to tell him about life in convents. He also slipped personal anecdotes into the plot. For instance Marius and Cosett
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If I had a time machine this is on my list. Love it, still playing in my car since 2000. Profoundly moving, hard hitting moral drama elevated beyond being yet another 'banlieu' film through masterful use of cinematic language, combined with heartfelt performances from a largely non professional cast. France's ongoing tensions around identity, race and belonging expand, confronting you head on with dilemmas about the sheer difficulty of the human condition.

Looking for something going further than social realism? Comfortable being uncomfortable? Willing to question the assumptions of multiculturalism and the liberal enlightenment project? Prepared to wrestle with the effort of formulating just what questions need asking instead of expecting someone to bring you answers? Les Miserables will be for you. Opening with shots of young black teenagers celebrating France's world cup victory celebrations in Paris in 2018, concluding this opening scene with a shot of the Arc de Triomphe superimposing the title Les Miserables, director Ladj Ly at once situates himself in a canon of French 'auteurs' while claiming space for these marginalised and excluded kids as being indeed French and, furthermore, spiritual descendants of the 19th century 'Les Miserables' of Victor Hugo's novel. Montfermeil cite (housing project / estate) on the Eastern outskirts of Paris. Following the world cup, three policemen, Chris, Gwada and newcomer to the team Stephane, are looking for a thief who's stolen a lion cub from a travelling circus - they have a limited amount of time - if the cub isn't returned, war will erupt between the various patriarchal groups who live uneasily alongside one another in the cite. The liberal enlightenment project assumes the inevitability of 'progress. it's only a matter of time before everyone, everywhere in the world, adopts European (French) systems of democracy, liberal capitalism and so on. Human beings are rational and reasonable, living peacefully through democracy, state institutions and the rule of law. The 'panopticon' is a system of total surveillance which emerged from 18th century British philosopher Jeremy Bentham. This can be seen to manifest in housing estates like Montfermeil - uniform, system built apartment blocks facilitating observation and control. However, the surveillance is subverted by the nerdy boy Buzz (played by the director's son, Al Hassan Ly) whose hobby is flying drones and who, through the drone, witnesses and records an act of police brutality. Spectacular use is made of the cite with drone shots soaring above the apartment buildings. Implying freedom, escape yet there's something more sinister. Early on the viewer is implicated in Buzz's pubescent voyeurism using his drone to spy on women - we see from his point of view, implicating us in his voyeurism which confronts us with how so often people in these places are used by politicians and the mainstream media as objects to be exploited for entertainment or political purposes. What's our purpose in watching this? How many times have we watched prurient documentaries about 'tough gangs' or 'problem estates? While 'District 13' or 'La Haine' spring to mind as obvious comparisons, Les Miserables shares some characteristics, including one crucial scene in particular, with Francois Truffaut's 'The 400 Blows. Both films show marginalised, excluded children. The same difficult age, 12 / 13, moving away from childhood into adolescence. An academic called Anne Gillain wrote an essay about 'The 400 Blows' called 'The Script of delinquency' drawing on psychoanalytic theories from DW Winnicott and Melanie Klein. Returning to Gillain's work helps account for why and how Les Miserables is so much more than just another 'banlieu' social realist film. Issa's mother in Les Miserables appears, like Mme Doinel, in 400 Blows, uninterested in her son. If I understood the dialogue correctly, when the cops call at the flat, she doesn't know where he is. Instead, she shows Gwada a room full of female friends counting out money. Clearly materialism and money are more important than children. Stealing is central in both films - Gillain draws on psychotherapists Winnicott and reads stealing as being 'a gesture of hope' on the part of the child to reclaim the care and love to which they are entitled. Lead actor Issa Perica is perfectly cast as Issa - cub like himself with his delicate features, complexion, beige combat pants, sporting a T shirt with a lion motif explicitly identifying him with the animal. This however is an animal destined for a life of imprisonment as a circus animal. By stealing the cub Issa at one and the same time reclaims the nurturing to which he's entitled and by liberating the animal expresses his own yearning for freedom beyond the confines of his current life. If women have little visibility in Les Miserables I read this as a comment by Ly on the macho posturing of the patriarchal society he reflects. Women, when they do appear, are strong figures. Teenage girls answer back when provoked by the cop Chris, an inadequate little bully of a man. An enraged mother intervenes against the cops' abusive questioning of four small boys. If the state has abandoned these kids, literally excluding them and their families to the peripheries, other organisations or institutions don't offer much in the way of alternatives. There's the fast food restaurants and a fast food stand whose owner turns the kids away when they ask for food - the nurturing they seek, embodied by food, is denied them. Promises of reward and fulfilment through work unfulfilled for those too young to participate in economic activity. Another form of imprisonment is implied through conformity to religion. During a scene when the boys are invited to the mosque, the camera is close in to the Imam and his co worshippers, wearing Islamic dress and beards. One of the boys yawns. Religion, with it's imperatives of dress, conformity of appearance, closes down possibility. By contrast, when they're left to their own devices - playing basketball, making slides from discarded car doors or goofing around in a paddling pool with water pistols, freedom expresses itself through camera work which opens out to long, expansive shots. Envisaged by the state as ordered, regimented public housing the cite becomes instead a locus of spontaneity - space around the blocks is reclaimed as somewhere to play. A similar binary operates in The 400 Blows with interior shots (carceral space) contrasted with exterior - the city as a place of exciting potentialities. In Les Miserables carceral (prison) space manifests through cars. Patrolling the cite the three cops are confined to their car, unable to leave it for fear of attack. Ultimately, the custodians are metaphorical prisoners themselves, in contrast to the kids, who occupy the space of the cite. There seems little to distinguish the cops from criminals. At one stage, Chris negotiates a favour with the criminal owner of a sheesha lounge. Where's the moral compass? The police here, as representatives of the state, behave in ways which are anything but reasonable and rational. Their lack of integrity shown by their appalling mistreatment of the children they're supposed to protect. Finally, staircases and trash feature prominently in both les Miserables and The 400 Blows, although as different signifiers. At one point Stephane is at the foot of the stairs of an apartment block, in the foyer, calling for reinforcements, unable to give his position. There's no address on the building, this is nowhere and everywhere. Montfermeil stands for every marginalised, excluded community, indeed estates like this are to be found on the fringes of every French town and city, populated in the main by those considered 'not enough French.' I'm saying no more. Hopefully after reading this you'll be off to watch les Miserables as it should be seen - on the big screen. Enjoy.

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