The subtitle of "White Ribbon" is "A German Child's Tale", but it is clear that the film does not express the lighthearted atmosphere of children's daily life. Children's participation in a series of terrifying violent incidents in the German countryside reflects the deformity and horror of the whole society. The countryside that should be peaceful has become violent because of the tyranny and power that people are unaware of and accustomed to. The hotbed of the awakened human nature breeds in it, and we have also entered the German past before the two world wars. The film is narrated in the memory of a teacher in the village. As a participant in the incident, the limited angle of view made the audience feel foggy in the telling of the story. At the same time, they also participated in the reasoning process, trying to catch the murderer from the clues together with the teacher. From a doctor tripping on a rope to being injured by a fall from a horse, a series of horrific incidents has thrown people into panic. The farmer and his wife were killed in an accident at the factory, which may be the only real accident in the film, but the son believes that the death of the mother is related to the baron, destroying the baron's vegetable field, setting the barn on fire, and eventually the farmer who lost his job committed suicide in the warehouse died. Not only adults suspected of being at fault were retaliated against, but innocent children were also exposed to violence everywhere: the baron's son was whipped for no reason, the housekeeper's newborn room window was opened, the midwife's son was wounded in the eye. After the Baron's family returned from Italy, the son was subjected to violence again and was pushed into the water by his companions. Of all the incidents, only the perpetrator of the crime in this scene directly appeared in the audience's field of vision, and fully demonstrated the whole process of the incident. This horrifies us at the unprovoked, innate malice, and shocks us to believe that perhaps these atrocities are the work of children. In addition to these overt acts of violence, seemingly sanctimonious adults are also implicitly violent towards those around them. After the teacher fell in love with the maid, she saw the father's despotism and indifference to her daughter's marriage in her home, while the mother could do nothing about it; the doctor abandoned her after taking advantage of the midwife's feelings next door, and sexually assaulted his daughter from time to time ; the suspicion and control of the baron over the lady in disregard of her human dignity; the priest has absolute authority in the home, and the children are severely punished simply for being late or noisy. From these life scenes, we can glimpse the source of the oppressive atmosphere in the whole village: everyone unconsciously lives in the terror of his own making. Corresponding to the heavy content, the film also uses extremely suppressed camera language to tell the story. There is no soundtrack in the film, and the picture is presented in black and white, which not only shows the past events that happened in the narrative for a long time, but also means the colorless and indifferent life in the village. Dull and depressing long shots and empty mirrors are used in many places in the film. The expression of the pictures is very subtle and restrained, and does not directly show violent scenes. Repression and brutality in a village has universal significance at the national and social level. In the long shot of the chaplain's children being punished, the camera appears to be a self-conscious bystander, following the mother as she leads the children out of the room, watches them into the dining room, and stops in the hallway, facing the With the door closed, the screams of children came from the room after a long silence. The long shot and the deep focus show a more objective perspective, and the unsettled scene in the empty shot for a long time is disturbing. In this way, the camera expresses a more profound implication, so that the audience can understand with their own And imagination fills the scene outside the painting and participates in the interpretation of the overtone. Those who are violently abused in turn become one of the abusers-for the generation of these intentional or unintentional violence, perhaps we can get a glimpse from Fromm's "Escape from Freedom". This post-war book on social psychology continues the Frankfurt School, exploring how the ideology of the masses is controlled under capitalism. First of all, Fromm put forward the concept of "individualization" to describe the process of human beings from the natural biological sense to the beginning of self-knowledge and becoming a social sense of human being, and the freedom of individualization is accompanied by loneliness and powerlessness. unease. In order to get rid of this kind of anxiety, people will have the desire to give up their independence and obey other individuals or groups, but this obedience also gives up their own strength and integrity. Therefore, the result of obedience increases the sense of insecurity. , causing hostility and resistance, which may be the initial natural psychological source of children's resistance to their parents, but if in the wrong education and guidance, this resistance will develop into a twisted and out of control situation. In adults, however, this escape from insecurity is manifested in the pursuit of property and prestige, while those who do not yet have all of this hope to exist in a leadership position in the family, to be obeyed by their children to satisfy their desire for domination . In addition to the coercive orders and oppression of the patriarchy, the authority in this repressed family also has a kind of domination and domination in the name of love and care, which Fromm calls "anonymous authority", that is, disguised as an "anonymous authority". Common sense, public opinion, and gentle persuasion come in the form of, but in fact, the essence of manipulation. By comparing the texts in the films, it is easy to see how the oppression and resistance of these powers are manifested in children. There are three forces that suppress children's nature in the film: the authority of the ruler represented by the baron , the theocracy represented by priests, the patriarchy manifested by men in the home. On the one hand, children obey these authorities and obey their parents' orders, and on the other hand, through revenge and bullying, they practice the atrocities they have suffered on their parents and peers. The reasonable desire of the teenager is suppressed, and it must be vented in a distorted way. The most direct resistance scene in the film is the priest's daughter stabbing a bird in her father's study with scissors and placing it on the table in the shape of a cross. Children in this repressed and terrifying "love" are like caged birds, and killing the bird by themselves symbolizes the awakening of resistance. They kill the self who had been obedient in the past, and it also implies that they are from now on. The complete transformation of the abused into the abuser. And this revolt takes place in the pastor's family, just before confirmation of the children, and takes the form of overt religious symbols. Fromm also discusses freedom during the German Reformation, and argues that Lutheranism is also essentially a dictatorship, and understanding children's confirmation in this way, we will see that the wine that symbolizes the blood of the New Testament cannot save them. The evils and crimes that grow unknowingly have instead led them into the confusion of never being able to find the answer. They have both the identities of abusers and abusers, and finally become a member of the dictatorship system. The story of the film ends when the first World War broke out, the teachers left the village, and we have no way of knowing what happened after that, but for the whole country and the world, what happened later is well known. We can venture to guess the director's intention to describe the strange events in this village, which can be called childhood stories of the founders and followers of fascism. "Destructive behavior is the result of life being blocked", and the repression of life eventually erupted into the desire to destroy. Fromm's own theory explored the psychological mechanism of Nazi generation. If the fanatical beliefs put forward by the leader are recognized by the majority of the people in the country, then there must be a similar personality structure between the leader and the followers, and this The species structure is likely derived from similar growth environments and individual experiences. The abuse and masochism that grew up in a repressive environment are inseparable dual characteristics of the individual, and the power of the Nazi ruler satisfies the desires of both followers, and the characteristics of the sadist expect to find a strong enough authority Submissive to this, the sadistic desire manifests itself in the persecution of alien groups. In this social context, more ordinary people, as unconscious participants, are not out of their own identity, but a mechanical convergence, mistaking the influence of a mainstream value for their spontaneity. The individual is no longer himself, he inherits the personality given by the cultural model and becomes like all people, thereby eliminating the relationship with the world. Fear of conflict and isolation. The discourse of the era takes the place of the individual's own voice—perhaps it is such a psychological structure that creates a "silent majority" of a frantic era. The title of the film "White Ribbon" comes from the priest tying a white ribbon on the left arm of the children who made mistakes, symbolizing the children's innocence and purity, and reminding them to pay attention to their own actions. No one would have imagined that the place where the white ribbon is tied will wear a swastika armband in 30 years, and the bird corpse pierced by scissors and spread its wings will suddenly become the eagle emblem of the Nazis. We vaguely sense who has tarnished the purity of our children, and at a certain moment a sense of powerlessness surges up. The fathers are doing excessive things, and the fathers are also doing the things that should be done in the social rules. Ordinary people can comment on all this absurdity only when it's history, but it's hard for most individuals in this environment to find it wrong. Clearly, we are not truly free, and we still need to be wary of this loss of self, whether under obvious patriarchal and theocratic repression, or under the control of an underlying "anonymous authority." Being mindless individuals can make people "fit into the group", but more often it makes us a rabble. For the realization of positive freedom in the complete personality, Fromm's solution is creative thinking and spontaneity, in which man is in true relation to ends, constituting the basis of self-integrity, and in which One of the activities is artistic creation. In the play "Social Image", Rene asked: "I long for life, I long to live freely, healthy and strong, I long for sacrifice, free, healthy and strong sacrifice, Avilia, you teach me how to live! "When human beings wake up from the same state as nature, when the individual consciousness awakens from the collective after the Renaissance, human beings are always in a panic of incomplete individualization, and they still have the urge to abandon themselves and return to the chaotic group. Perhaps this is also the film "" The experiment in The Tide shows why it is still possible to artificially create dictatorships. However, this personalization process has continued, and it has continued to move towards free thinking. The loneliness we experience is the loneliness that must be experienced in human history, and there will always be human beings who will know the final answer. Public account / tone radio The corpse suddenly became the eagle emblem of the Nazis. We vaguely sense who has tarnished the purity of our children, and at a certain moment a sense of powerlessness surges up. The fathers are doing excessive things, and the fathers are also doing the things that should be done in the social rules. Ordinary people can comment on all this absurdity only when it's history, but it's hard for most individuals in this environment to find it wrong. Clearly, we are not truly free, and we still need to be wary of this loss of self, whether under obvious patriarchal and theocratic repression, or under the control of an underlying "anonymous authority." Being mindless individuals can make people "fit into the group", but more often it makes us a rabble. For the realization of positive freedom in the complete personality, Fromm's solution is creative thinking and spontaneity, in which man is in true relation to ends, constituting the basis of self-integrity, and in which One of the activities is artistic creation. In the play "Social Image", Rene asked: "I long for life, I long to live freely, healthy and strong, I long for sacrifice, free, healthy and strong sacrifice, Avilia, you teach me how to live! "When human beings wake up from the same state as nature, when the individual consciousness awakens from the collective after the Renaissance, human beings are always in a panic of incomplete individualization, and they still have the urge to abandon themselves and return to the chaotic group. Perhaps this is also the film "" The experiment in The Tide shows why it is still possible to artificially create dictatorships. However, this personalization process has continued, and it has continued to move towards free thinking. The loneliness we experience is the loneliness that must be experienced in human history, and there will always be human beings who will know the final answer. Public account / tone radio The corpse suddenly became the eagle emblem of the Nazis. We vaguely sense who has tarnished the purity of our children, and at a certain moment a sense of powerlessness surges up. The fathers are doing excessive things, and the fathers are also doing the things that should be done in the social rules. Ordinary people can comment on all this absurdity only when it's history, but it's hard for most individuals in this environment to find it wrong. Clearly, we are not truly free, and we still need to be wary of this loss of self, whether under obvious patriarchal and theocratic repression, or under the control of an underlying "anonymous authority." Being mindless individuals can make people "fit into the group", but more often it makes us a rabble. For the realization of positive freedom in the complete personality, Fromm's solution is creative thinking and spontaneity, in which man is in true relation to ends, constituting the basis of self-integrity, and in which One of the activities is artistic creation. In the play "Social Image", Rene asked: "I long for life, I long to live freely, healthy and strong, I long for sacrifice, free, healthy and strong sacrifice, Avilia, you teach me how to live! "When human beings wake up from the same state as nature, when the individual consciousness awakens from the collective after the Renaissance, human beings are always in a panic of incomplete individualization, and they still have the urge to abandon themselves and return to the chaotic group. Perhaps this is also the film "" The experiment in The Tide shows why it is still possible to artificially create dictatorships. However, this personalization process has continued, and it has continued to move towards free thinking. The loneliness we experience is the loneliness that must be experienced in human history, and there will always be human beings who will know the final answer. Public account / tone radio One of the activities is artistic creation. In the play "Social Image", Rene asked: "I long for life, I long to live freely, healthy and strong, I long for sacrifice, free, healthy and strong sacrifice, Avilia, you teach me how to live! "When human beings wake up from the same state as nature, when the individual consciousness awakens from the collective after the Renaissance, human beings are always in a panic of incomplete individualization, and they still have the urge to abandon themselves and return to the chaotic group. Perhaps this is also the film "" The experiment in The Tide shows why it is still possible to artificially create dictatorships. However, this personalization process has continued, and it has continued to move towards free thinking. The loneliness we experience is the loneliness that must be experienced in human history, and there will always be human beings who will know the final answer. Public account / tone radio One of the activities is artistic creation. In the play "Social Image", Rene asked: "I long to live, to live freely, healthy and strong, I long to sacrifice, free, healthy and strong sacrifice, Evilia, you teach me how to live! "When human beings wake up from the same state as nature, when the individual consciousness awakens from the collective after the Renaissance, human beings are always in a panic of incomplete individualization, and they still have the urge to abandon themselves and return to the chaotic group. Perhaps this is also the movie "" The experiment in The Tide shows why it is still possible to artificially create dictatorships. However, this personalization process has continued, and it has continued to move towards free thinking. The loneliness we experience is the loneliness that must be experienced in human history, and there will always be human beings who will know the final answer. Public account / tone radio
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