Black God, White Devil

"We can't do justice by shedding more blood."

This film takes place in roughly 1938-40, a period of political instability in Brazil during the early part of the Estado Novo, when Getulio Vargas had cemented his dictatorship after successfully overturning the election result of 1930. However, given the military coup that happened just months before it was released, obviously another period of great unrest which ushered in a new 21-year dictatorship, it seems like it must have had a lot of additional meaning for Brazilians at the time. As the 1964 coup against a free and fair election was supported by America, and as more recently Trump not only paved the way for Bolsonaro but is now doing everything he can to have him exonerated (for which I apologize as an American to my Brazilian friends), I found added meaning in how depressingly timeless the themes are here, even if the content seems so specific to the 1930's and the form is a blend of 1950's neorealism with 1960's New Wave.

The poor couple at the center of this film are trying to eke out a living in the harsh sertao (arid backcountry) of Northeast Brazil, and like poor people everywhere, are preyed upon by everyone. Their descent into going rogue begins when their rich employer threatens to use the law to cheat them out of their wages after some of his cows die being driven to market. In an act of anger, the man kills his employer and goes on the run. The couple is taken in by a would-be holy man who promises deliverance and miracles, but is more than a little cruel to the people who flock to him. Later they join a group of cangaceiros (bandits) led by a man who promises to fight against the "evil giant" of the Republic, but he's deranged and also a rapist and murderer, making it hard to feel swayed by his revolutionary speeches. The film is a testament to how brutal conditions and poverty lead to terrible things.

In the middle segment, I thought it was pretty telling that both sides were using (or perverting) religion to push for violence for their side. The miracle man preys on superstition and makes his new follower prove his devotion by putting a giant stone on his head and walking on his knees up a mountain. It gets worse when he asks him to sacrifice his baby, resulting in a brutal scene. Meanwhile the local priest, out of a threat to the status quo and the loss of revenue from baptisms and weddings, doesn't say hey, I wonder how I can understand or help those people, he calmly puts out a hit on the other holy man, something that results in a massacre.

It's interesting to note that the bandits are led by Corisco, a real-life cangaceiro who was killed in 1940. He was the subordinate of the most famous cangaceiro, Lampiao, who he references as having just died (which happened in 1938), so we can fix the rough time period of the film from that. With their distinctive fashion and ostensibly fighting for the poor, there is a certain romance to these rebels, but that dissipates when we see them murdering people. In one scene they loot a house, rape the woman, and convince the protagonist to cut off the man's penis, which he goes along with, just as went along with killing his own baby. It was this cruel immorality that kept me from really feeling the power of the line "If I die, another will be born," or truly connecting with these characters.

The ending is absolutely brilliant though. Let down by the wealthy, the church, and the rebels, the poor man runs through the desert towards the sea, as if in a desperate search of some other path to a solution, while the waves roll ashore indifferent to the human drama. I almost raised my review score because of it, but overall the grim reality of this film left me cold. The pace was also often too ponderous, and the storytelling didn't keep up with the fantastic visuals. Well worth seeing though, minimally for its place in Brazilian film history.

This movie is considered by the critics as the most important Brazilian movie of all times. And they are right in this point. An impressive, outstanding portrait of Brazilian rich culture with a focus on some delicate subjects as religion, faith, violence and economic exploration. Rocha made here a fantastic synthesis of the main problems of Brazil, problems that still remained almost forty years after. Great performances by Del Rey and Mauricio do Valle.

Like Karl Marx's Communist Manifesto, Deus e O Diabo Na Terra Do Sol, (translated: God and the Devil in Land of Sun) doesn't bother mincing words when addressing what's wrong with the world. As Communism swept through South America and Cuba in the 50's and 60's, Socialist film-making enjoyed its greatest hey dey and, amongst those films, DeODNTDS is remembered as one of the best. Whereas films like Mikhail Kalatozov's I Am Cuba were unabashed agents of propaganda, bashing Capitalism with a hammer-like heavy hand, Glauber Rocha's efforts were hidden behind the symbolism of one man's Chaucer-esque journey into an unknown fate.

The journey is Manuel's, an impoverished farmer who is radicalized after killing his boss who (like evil capitalists do) attempted to cheat Manuel of his wages. Manuel then finds God, in the form of a self-proclaimed Saint named Sebastian. Before long, Sebastian's blood thirsty spell over Manuel is broken by Rosa, Manuel's dutiful (and long-suffering) wife. But soon after they're free from Sebastian's grip, Manuel is seduced by the charms of a charismatic and similarly blood thirsty bandit named Corisco. Such is the way with Manuel, doomed to follow, and it is this theme that strangles the life out of Rocha's film.

DeODNTDS is a scathing indictment of not only capitalism, but also of religion and society as a whole. In this world, man is desperately out of balance with nature (and thus himself), wishing (and prophesying) for the land to turn to sea and the sea to turn to land. These fruitless dreams are a constant reminder that man must look inward, to find strength from his own heart and hands. The message is unmistakable, as stark as the black and white imagery Rocha bombards us with, but the trouble with DeODNTDS is that it makes it's point early on is compelled to repeat it over and over again, not unlike a mantra.The inevitable fate of Manuel is set up mid-way through the first act, when bounty hunter Antonio das Mortes is hired by church and city officials to kill Saint Sebastian and put an end to his proletariat uprising (which threatens the establishment aka the money making machine). But das Mortes' hunt is sidetracked and ultimately stalled to such a degree that by the time he and Manuel come face to face, no real stakes remain. In the process of pitting these two against one another, Rocha's film gets bogged down in dogmatic digressions that drag out for what feels like an eternity. By the time the credits roll, the momentum of the powerful first act is lost, and instead of challenging its audience's socio-political allegiances, Deus eO Diablo Na Terra Do Sol merely challenges you to stay awake.

This movie is so fantastic! I've seen it like 10 times or so, and I still get impressed whenever I watch it. Glauber Rocha, who was a total genius, unites various elements of Brazil's Northeastern culture in a great story about alienation of the people. The story is narrated by a singer who impersonates a regional popular singer; and the visual aspects of the film and the tone of black and white are supposed to resemble the rhymes and the woodcut covers which invoke the "literatura de cordel", or "string literature", which is very common in the northeast of Brazil(not so much today, but certainly in the 60's). The film shows how the powerful control the poorest through violence and intimidation, and how religion and the "Cangaço" movement can be bad when a person without perspective and objectives in life get involved with them. Manuel, the main character, is totally alienated by the "black god" Sebastião, which resembles, in many ways, real Brazilian preacher Antônio Conselheiro; and by the "white devil" Corisco(a real Cangaceiro who worked with real and, in the 20's and 30's, widely famous Cangaço boss Lampião), wonderfully performed by Othon Bastos, while the hired gun Antonio das Mortes is on the look for both Sebastião and Corisco through the badlands of Northeast. This is a real masterpiece!!

Nothing wrong with a movie that is being a bit slower and different, as long as it fascinates. And this movie does that well.

It's an unusual movie, with an unusual approach and story. This is not a slick Hollywood movie here but an artistic South-American one. It doesn't really follow any familiar movie rules but having said that, this movie at the same time still remains a perfectly accessible one.

Even though there are of course some deeper meanings behind it all, the movie never feels too serious or heavy handed. The movie actually still manages to entertain as well, which is for most part thanks to its very lively characters, who especially come to live in its second half. Most people seem to have most problems with the movie its second half but I actually do think that this was the strongest and most intriguing part of the entire movie, since it seemed to focus more purely on its characters and less on its story, that is a complicated one to follow and completely understand.

What I foremost love about this movie is that it's being shot like a western, while it's actually a totally different genre movie, set in Brazil. The cinematography, directing, characters and such still make this movie really feel and look like a good old spaghetti western.

Due to its directing approach and way of storytelling this is a very visual orientated movie. Even though it can be a slow movie at times, its visuals still manages to fully keep you interested throughout. It's black & white cinematography does ensure this well.

No need and reason to overpraise this movie but it remains simply a good and special one to watch.

7/10

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