Margherita (Carroll Baker) calls off her wedding to Gianni (Gastone Moschin) the morning before the ceremony. She loves him but she admits that she's afraid of getting married. Margherita is friends with Gaetano (Renato Salvatori), who's happy that she's not getting married, since a woman should be independent and make her own decisions. Gaetano loves Margherita very much, and she loves him. Mike (William Berger) has returned from Kenya with a baby cheetah for Margherita and hopes for a little rest and some lovemaking. Mike takes up residence with Margherita's "eunuch," Rene (Michel Le Royer), who queries Margherita on whom is her perfect man. She doesn't know, so she goes to Yugoslavia on a holiday with Rene, only to invite the trio of Gianni, Gaetano, and Mike to visit. 

Marco Ferreri begins his film, The Harem (1967), quite sweetly. Baker's Margherita is kind, caring, loving, and affectionate. Likewise the male actors play stereotypical roles: Gianni is an engineer who's successful, logical, and egotistical; Gaetano is a lawyer who loves to pontificate and advocate on abstract ideas; and Mike is a handsome, impulsive, unemployed artist-photographer. In fact, all the characters were so innocuous and likable during the first half of The Harem that I wondered if Ferreri was ever going to be able to create any dramatic conflict between them. I had no idea where the film was going, but around the halfway mark, I thought if it continued its semi-lite tone, the film would soon move into tedium, because it wasn't funny enough to be a serious comedy and not serious enough to be a drama. However, the events in The Harem did change during the second half, and the would-be tedium of the first half of the film was a set-up for its ultimate theme and subsequent ending. 

In 1967, with sexual mores and gender roles being called into question with the cultural changes of the Sexual Revolution, the motif of having one woman who loves three men equally and wishes to have each in her life is potentially provocative and progressive. Ferreri doesn't settle on making an initial socio-political statement with his film: he's not going to present his female lead character as one who is making a conscious choice to love three men equally as an assertion of independence and power but to present his character as one who genuinely loves three men in three different yet equally strong ways, despite the consequences.

The characters' time at the villa is spent with the leisure typically associated with a holiday vacation. Mike, Gianni, and Gaetano (and Rene) despite being jealous suitors of Margherita begin to bond and subsequently become quite close. Their bonding seems to be what Margherita planned to have happen, and she became free to be among all of them peacefully or be alone with one intimately. The male characters do not bond, however, through a positive kinship: each overtly or subtly finds Margherita's attitude towards relationships absurd, immoral, or hostile. Their behavior, especially collectively, becomes over the course of the holiday more hostile towards Margherita, first as light teasing then ultimately openly degrading her.

Having his female lead character lack a raison d'etre associated with any socio-political statement (free love, female empowerment, female independence) gave Ferreri's ultimate theme more weight. Despite her open and loving actions, Margherita is punished for them. The males' actions aren't a reaction to her assertive actions: the males must assert continual power over females in order to maintain the status quo. Society or culture, then, is ultimately quite determinative and very reticent to change. 

Carroll Baker's performance in Elia Kazan's Baby Doll (1956) brought her both critical acclaim and notoriety. Among cult film fans, she would have quite the career in European cinema, and I believe The Harem was her first European production. For example, Baker would collaborate with director Umberto Lenzi on four notable films: Orgasmo (1969), So Sweet... So Perverse (1969), A Quiet Place to Kill (1970), and Knife of Ice (1972). Baker is beautiful and charismatic and professional. Gastone Moschin I will always associate with his intense, brooding performance in Fernando di Leo's Milano calibro 9 (1972), but The Harem reminded me how funny Moschin can be (as in Stelvio Massi's Fearless Fuzz (1977), for example). Handsome William Berger would be a stalwart in European cult cinema up until his death in the early 1990s and made many a notable film (too numerous to list here), especially his roles in Westerns. Subsequent to The Harem, Marco Ferreri would go on to make some of the oddest, most thought-provoking, and aesthetically-challenging European films of the 1970s and beyond. While The Harem is dated and a little too contrived for my tastes, I believe it shows some very creative talent and boasts excellent performances by all.






Lars Von Trier's Antichrist (2009) has some seriously overt and obvious symbolism and seems a film adaptation of Nietzschean philosophy. The intimate, signature Dogme scenes of the man and the woman alone, sharing their feelings and being vulnerable with each other, seem distractions from the meticulously-crafted and contrived scenes, like the film's subjective renderings of the woman's therapeutic sessions as she walks in the forest. Antichrist is also the very definition of provocative, but what emotions or feelings this film is attempting to provoke or elicit from the viewer is unknown to me. Visually, Antichrist is stunning. All compositions feel meticulously composed and nearly every frame could stand on its own as a beautiful still picture.











When the characters aren't speaking and delivering plot exposition, Lips of Blood shows Rollin's poetic ability with the camera. Rollin conceived his best story to match his superior visual talent. External problems with the production hampered his narrative, yet the imagery survives and is, again, powerful, beautiful, and surreal. 
The quote from the first sentence, the parenthetical note in the fourth sentence, and the quote from the sixth sentence in the first paragraph are from Jean Rollin's essay on Lips of Blood from Virgins and Vampires, Crippled Publications, Germany, 1997, edited by Peter Blumenstock. All other objective facts from the first paragraph about the production are from 
In shadow against the backdrop of the sun with her hands held high above her head, Princess Obongo introduces Macumba Sexual. Obongo is beckoning. Alice (Romay) writhes on her bed, absorbed completely in a dream where she meets Obongo in the desert. Alice awakens startled and seeks comfort from her writer husband (Foster). The two are vacationing, and Alice gets a poolside telephone call from her boss who summons her to complete a real estate transaction with the Princess at a slightly-deserted and nearby town. Alice meets the mentally disabled innkeeper (Franco) at her destination, and he speaks in slight gibberish, cryptically a warning about, a disavowal of, and an inducement to see the Princess. Alice and the Princess soon meet.
Macumba Sexual is a continuous juxtaposition of voodoo and sexual imagery, equally powerful and provocative. The film is layered with seduction. Obongo's beckoning of Alice through Macumba is an elaborate act of such. Through esoteric and powerful iconic imagery combined with Franco's compositions, the viewer becomes seduced also. The imagery of Wilson's Princess with her two collared male and female nude slaves whom she lets slip upon on an unsuspecting Alice is appropriately jarring and terrifying during Alice's nightmare; yet it is no less unsettling when Alice cordially first meets the Princess and requests a bath. The Princess's two slaves appear to attend to Alice's needs, both looking identical to Alice's nightmare imagery yet standing upright and affectionate (in a different way). Alice's husband succumbs to the Princess's power, and with her two slaves, she has her way with him, ending with a willing Foster allowing himself to be collared as her other two.
The ritualistic sequences involving Wilson amongst the desert backdrop are haunting and beautiful. Franco attends to quite a bit of detail to the Princess and her icons, specifically a white phallic statue, as she engages in behavior simultaneously worshipping, beckoning, and sexual. Franco relates his perception and knowledge towards voodoo: "Macumba is when you ask for the protection of a god. And a god which is not an occidental god but a kind of little god from the--from the waters, from the forest. There are some gods there and you ask for their help and their protection. And sometimes you ask also the destruction of your enemies." It's unknown to me how Franco's later relation of his view of voodoo informs the depiction within Macumba Sexual, but it's interesting. The reappearance later of the Princess's statue (a deity?) in a powerful sexual sequence with Alice is a consummation (of what the Princess reveals to Alice near the end of the film). The graphic sex scene is also a consummation of the themes and the juxtaposing imagery within the film, creating one. The Princess holds both a supernatural and a truly human sexual and seductive power. As to which Alice finally succumbs to is unknown: Obongo reveals to Alice her intentions with words, yet with their body language and behavior, the two speak to something else.
Macumba Sexual is the very definition of intoxicating, and Franco's imagery is dreamlike and disorienting.
Within the first paragraph, the quotes within the second and fourth sentence are taken from Obsession: The Films of Jess Franco. All quotes and objective facts about the production, beginning with the sixth sentence of the the first paragraph and continuing throughout this entry, are from Franco's interview featurette on the Severin DVD release of Macumba Sexual. 



