"Nipernaadi - The Adventurer" by Kaljo Kiisk (1983)

“I walk along gray endless road... I walk and walk”

Review by Taavi Lehari

“Nipernaadi / The Adventurer”, by Kaljo Kiisk (1983) is a sweet Estonian drama with slight humour about Toomas Nipernaadi,  a vagabond who hasn’t got any past nor future.

In different Estonian places he gains new identity and presents himself as whoever – sailor, explorer, farmer etc. ... whoever as long as he can seduce another young girl and promise her wealth and happiness. Every time before he has to achieve his promises, he disappears leaving everything behind. This is the first impression of this funny fellow.

The true aim of his actions are revealed in the final, but the viewer can already assume during the film, that there is some secret behind this man.

The Estonian Casanova

The film skips introduction act and from the very first second of the movie,  all the action will begin. Through his journey the viewer will get to know this weird guy step-by-step. Nipernaadi tends to lie very easily and for some reason, locals will eventually believe all his lies. His promises are like fairy-tales, what melt every girls heart and creates trust.

The story is divided into four chapters – four different places where Toomas stops. His journey starts in the middle of hot summer and ends in early winter giving his path a metaphorical meaning. In the center of the film, Nipernaadi looks already tired, his cheerfulness  becomes more inactive and we can guess, that his plans haven’t been as successful as hoped. So far, this has been this Estonian Casanova kind of story.

Every place is associated with different girl, for instance the first chapter and place could be named after “Milla”, second after sisters “Ello and Tralla” etc. As the journey continues, Nipernaadi will look older and serious until ...  a surprise, everything alters punchline.

Nipernaadis figure isn’t the only interesting character in the story. Novel author and script writer have captured a big range of different human beings who will meet this particular hero. From summer manors to farms, from inner land to sea, every single character is unique.

We can also say that we see most of the sides in Nipernaadi, what he actually doesn’t have and his true identity is shown in the end with only few moments. One man, but many different characters. On the other hand, there are many different young female figures, who eventually look pretty much the same, after they have fallen to Toomas.

Another interesting phenomenon of this piece is that it’s full of romantic themes, but there aren’t really any romantic scenes in the sense we usually picture them. I think it’s a great ability to make a such strong romantic stories without showing any proper love-scene.

Made by the elite

Original novel was released in 1928, written by August Gailit.

Movie was made by true elite of Estonian filmmakers – director Kaljo Kiisk, cinematographer Jüri Sillart and art designer Tõnu Virve. Screenplay was adapted by well-known Estonian poet and actor Juhan Viiding.

“Nipernaadi” is a beautiful film, what shows wonderful images of Estonian summer – sunset over fields, soft mist in early mornings forest – and golden but dark Estonian autumn. All the atmosphere and environment is stunning. Estonian people love it also for another important factor – the music. There’s only few musical themes in the film and one original song – “Rändaja Õhtulaul / Evening Song of the Traveler”, sung by Anne Maasik, but these tunes are recognizable for most of Estonian people.

In the end...

... Nipernaadi isn’t a bad man. Yes, his unfulfilled promises will break young girls naive hearts, but brings some joy, action and changes into passive village-lives. And when it comes to film, “Nipernaadi / The Adventurer” is one of the best pieces, where you can see beautiful and blooming Estonian nature through protagonists journey.

Novel by: August Gailit

Screenplay: Juhan Viiding

Director: Kaljo Kiisk (“Hullumeelsus / Madness”)

Cinematographer: Jüri Sillart (“The hotel of the “Perished Alpinist””)

Art design: Tõnu Virve (“The hotel of the “Perished Alpinist"”)

http://www.youtube.com/watch?v=vzxCvqokQjM

"Names Engraved in Marble" by Elmo Nüganen (2002)

The ‘must-be’ national epic movie

Essay by Taavi Lehari

Last year of World War I. In February 1918, a small eastern-European country declares it’s independence, in November starts Estonian War of Independence to defend itself political status ...

This multi-functional story has two dimensions like most ‘based-on-true-life’ war films. Firstly, of course, the whole theme about this certain war and nation, secondly the focus point what is represented through young and slightly naive students who rush in the war front.

This was a debut film for actor and theatre director Elmo Nüganen, who adapted this story from same-name autobiographical novel by Albert Kivikas. As predicted, it became a hit in Estonian cinemas and still holds viewer record – 167 000 (12% of population).  

Due to World War II and occupation of Estonia from 1940 to1991, this is the first film after regaining the independence which deals with liberation war events. In 1927, well-known director Theodor Luts made a silent-movie “Noored kotkad” (“Young Eagles”) on the same subject.

A corridor-country

For 700 years, territory of Estonia has been ruled by other nations, countries and orders. In spite of that, Estonian language, culture and nationality had remained. In 19th century the first National Awakening occurred and this became a great assumption for declaring Independence in 1918 what actually was ‘right time – right place’ kind of happening. Territory of Estonia was no-longer a part of Russian Empire. At that time nobody imagined how this country would function by it’s own, especially during war. Nevertheless, this country with population of 1 million was born.

May 1918, (3 months old) Republic of Estonia is occupied by German Keiserreich, soon after that, World War I will end with Germany is defeated. That also stops German authority in Estonia. Meanwhile communists have taken over Russian Empire and attack Estonia to establish itself in Europe. Mobilization in Estonia fails, so the only hope are up to volunteers.  28. November the War of Independence begun. With the help of Finnish, British, Latvian and white-Russian armies, Estonian Army fought against Bolsheviks and Baltische Landeswehr until the victory in 1920. These events construct the basic time-line for this epic tale.

‘Will they be victorious or get names engraved in marble’

The film focuses on a class full of boys from Tartu who have a choice – to join army and become social heroes, risking their lives, or to stay back and watch how their country manages to stay independent, gaining themselves a title of coward. So the film also deals with the great manhood question, whether they have the courage or not.

Students from Tartu School of Commerce show us the variety of young male characters and their different stories in this particular event. Same age, place and time, but totally different reactions, background and destiny. Formation of becoming from a boy to a man if we’re talking about war conception. Growth and develop of these young troops is clear and visible. Their behaviour in their first assignment is a bit ridiculous and  cowardly. Almost opposite to behaviour in the end. All these young men put their lives in danger to protect this young country, realizing that maybe they’ll never see it free again.

A soft war hero

The biggest conflict falls on the shoulders of Henn Ahas, protagonist, doubting in war conception. On one side, he sees young republic struggling in capitalism and army’s minority. On the other Bolsheviks, whose ambition is to give freedom and equality to everyone through communism, planning to achieve it with bloody revolution though. Ahas who is soft-tempered and silent young man who has to make this decision between his inner wants and social pressure.

Since he’s the youngest son from a rather poor family, his older brother Ants Ahas represents him a very important figure. But when it comes to war, finds Henn himself in front of a dilemma. Will he be like his older brother who goes to fight? Or will actually listen to Ants who recommended to support their parents, cause losing both is unbearable. As the story unfolds, we see that Henn will join the army and meet his brother in the front. But from the enemies side.

  The Estonian Potemkin and the birth of a nation

When I try to compare this film to well-known movie-classics, the first two flipping in my mind are Eisenstein's “Battleship Potemkin” and Griffith’s “Birth of a Nation”. Griffiths classic because of it’s theme, which is very similar to Estonian movie. Kind of ‘must-be national epic movie’. Main reason, why Eisenstein's masterpiece, are the dramatic shooting and battle sequences, what recalled scene called “Odessa’s stairs”. Dramatic dying moments in the centre of a war looks very similar to overrunning the stairs in Potemkin.

Big pro for foreigner viewer is the length and concentration. It’s 90-minute walk in history, skipping the political information or giving it through details and focusing individually, raising empathy. It’s concrete, but not too instant; informative and tragic; romantic and beautiful.

The genre is war, romance and drama. It’s clear when it comes to war and drama, but the romance is mostly added by the director to form it into more film-likely story. This is another difficulty, also hope, what is thrown in front of the protagonist. Romantic episodes are calming the viewer and still reminding that the characters are young and green. Director told that the romance should warm the viewer, because all the cold tragedy and war-action can be too depressing. Love brings hope to this story and is one of the biggest reason why this film isn’t that sad as it could be.

A piece of culture

As said, “Names Engraved in Marble” is national epic-movie, what has important part in culture and history, not so much in film nor art history. Of course it’s possible to talk about the aesthetics of this film, but we have to consider that it really wasn’t the first aim for this piece. It had to capture many memories and fill the cultural hole in national filmography. With this film, Estonian can present their historic past to world and keep it for younger generations as learning material. There’re certainly mistakes, especially in continuity and rather theatrical acting, but the tragedy of this tale takes the attention from these details.

Since this film was the Elmo Nüganen’s first, it also was Estonian first war-drama after a long time. That means Estonian  war-experimenting action scenes, explosions, shootings etc. are a bit rough and not so overwhelming like in Hollywood, of course, but they’ll make the right expression for the viewer. We can still say it was a big step for national movie-making.

Watch trailer!

The Last Relic, by Grigori Kromanov and Kalju Komissarov (1969)

You will never meet an Estonian who hasn’t seen it
Review by Greta Varts


Based on the 1895 history novel “Duke Gabriel and the last days of the Pirita Convent“ by Eduard Bornhöhe, “Viimne reliikvia” or “The Last Relic” is a historical adventure film from 1969. Digitally restored in 2000, this remains one of the most viewed and loved Estonian films of all times.

Directed by Grigori Kromanov and Kalju Komissarov, this entertaining and gripping film is one of the first and one of few commercial films of Estonian film history. It was even mockingly called an ‘estern’ at the time of its making, the attempt to create something similar to the popular genre of ‘western’ in Hollywood. The script, which was adapted from the novel by Arvo Valton, sets the story in the middle of 16th century. A nobleman Hans von Risbieter (Raivo Trass) has an important relic in his hands (the remains of St. Bridget) that the convent of St.Bridget would like to get into their hands. Finding a potential bride from the convent, Agnes von Mönnikhusen (Ingrīda Andriņa), the Abbess (Elza Radziņa) and her loyal sidekick Brother Johannes (Rolan Bõkov) see an opportunity for a trade – a bride for the relic. The wedding is already on the way, but peasant revolts break out and the wedding is interrupted by a violent storm of the convent, as a result of which, Agnes is kidnapped by a free man called Gabriel (Aleksandr Goloborodko). The two then escape and fall in love, trying to flee and fight all the people who are after them – the bride’s family, the legendary peasant warrior Ivo von Schenkenberg (Peeter Jakobi) and the convent. All of the horse riding, sword fighting, burning buildings, humor and romance has a happy ending.



A believable and exciting epic 

Shot by Jüri Garšnek as the main cinematographer, the film depicts many of Estonia’s beautiful historical sites and nature – the Tallinn Old Town, South-Estonian natural reserves, Kuressaare castle, St.Nicholas church etc. Some scenes were also shot in Latvia. In general, the film was a joint effort with many actors from other USSR backgrounds. The original film was thus shot in Russian and Estonian dialogue, but then later dubbed by Estonian actors and the sound master mix remains Estonian. As it premiered in a lot of other countries in the beginning of 1970.s there are copies available with other language dubbing as well. Released by studio Tallinnfilm (producer Raimund Felt), the film was second most viewed film in the USSR after its premier. To this day, it remains primarily a classic for Estonians, but has a wider audience as well. The secret to its success lies in the fact that this is an over-all decently made epic with no excess words, witty dialogue, interestingly peculiar characters and cinematic actors. It is shot in a believable and yet exciting way with credible action scenes, coherent historic styling and good enough special effects for its time .



Why Estonians love it so much 

As for its Estonian status, the film entered the general consciousness very soon after its release. There are famous sayings such as ‘Oled sa tont või inimene’ (Are you a ghost or a person) or ‘Mitu korda ma pean ühte ja sama meest tapma’ (How many times do I have to slay the same man) that everyone knows. Also, the musical score with songs by Tõnu and Uno Naissoo have become classics. In the song lyrics one can find a nationalistic message with songs such as ‘Põgene, vaba laps’ (Run, free child) or ‘Pistoda laul’ (The song of the dagger) which talks about slavery and the fight for freedom. The latter is a very important aspect of Estonian history, something that to this day is the central element to Estonian view towards its own history. For this film, during the 1970.s, a time of heavy Soviet censorship, to be able to express these thoughts, is of course down to choosing to set it in history, way down on the timeline of history. Also, at that time, the common enslaver and enemy was the same for Estonians and Russians alike – the German nobility and church.


“Viimne Reliikvia” (The Last Relic), dir. Grigori Kromanov, Kalju Komissarov, 1969.

Ask the Dead About the Price of Death, by Kaljo Kiisk (1977)

Humanity in the dark corners of the impossible


“Ask the Dead About the Price of Death” is a philosophical exploration of the human mind trying to stay true to itself under the totalitarian system where small people make all the difference or none at all.


Review by Henryk Johan Novod


The director and the time of discomfort

Directed by Kaljo Kiisk, one of the most well-known and active filmmakers during the Soviet era of Estonia (1945 - 1990), Ask the Dead About the Price of Death (Surma hinda küsi surnutelt, 1977) is based on the rebellious act of Soviet underground movement that took place in 1924. All of Kiisk's most valuable works were directed during the Soviet era (“Ask the Dead...” is his ninth film) which was a time of fear, strict rules and censorship. For the film directors it meant that they had very few options to make a movie that didn't serve the ideology of Soviet Russia. Every politically themed film was supervised by the censors and it was very common that a lot of film didn't get funding or a theatrical release just because there was something that didn't serve the views of the political system. Kaljo Kiisk is a great example of an adapted film director who managed to make thought provoking and intriguing films about the life and history of Estonia without being completely censored. Of course some of his films were put on hold or never have been released but that was quite natural during that period. That means that even the most skillful eye didn't match to the strict censorship.


 A “hero“ ready to die for his socialist beliefs


„Ask the Dead About the Price of Death“ is somewhat true, but still quite elaborated story about a man named Anton Sommeri who is imprisoned after the failed attempt of Soviet underground movement to overthrow the local Estonian government. Estonia won their independence from Soviet Russia in 1920. But the shells of Soviet counter-movement managed to be active even during Estonia's independence. 1924 is a very important historical event that showed that Soviet Russia was still trying to take over Estonia. This fictional character Anton Sommeri took part in that act of aggression on the government but the whole thing failed. Members of the underground movement were hunted down and imprisoned. In the beginning of the film Anton Sommeri is imprisoned and interrogated to discard his beliefs and rat out his comrades. Sommeri stays true to his beliefs and against all odds manages to stay strong and brave during the imprisonment. Kiisk`s quite psychological and philosophical approach reflects the commitment and strength of a one man in a dangerous situation. He is ready to die for his socialist beliefs spread by Soviet Russia. At the same time we discover the fear and anxiety among the rebels who try to figure out why they failed and how to save Sommeri from his certain execution.


 A delicate exploration of Estonian occupation


It is a very delicate subjet to explore. From a contemporary Estonian point of view the rebels are part of the dark past of occupation, but from a Soviet perspective the rebels are the heroes of the film. It is natural because nobody had the chance to make a political film that discredits Soviet Russia and questions the harsh condition during the Estonian occupation. Kiisk figured out how to avoid taking sides and created true humane characters that didn`t reflect the Soviet ideology. Instead he tries to explore the definition of sacrificing yourself to stay true to your beliefs and not letting anybody manipulating you to sell out yourself and your brothers in arms.


A philosophical approach of filmmaking


Kiisk`s approach is completely philosophical. If you are not familiar with Estonia's history you do not have to worry about not completely understanding the film. The film doesn't give names or the overview about that time, because it is not necessary. The subject matter of inner strength and staying true to your beliefs is dominating over the true events that took place and it doesn't try to show you the rebels as a romantic heroes who are fighting for communism or Estonia as a evil little country what is controlled by treacherous secret police and government and that the country is in need of change. In this case in need of true communism. This balance was very hard to produce because every film in Soviet Russia were always intended to praise communism and show how everything is much more better than before. Kiisk`s direction is subtle and with a unnerving mood. The rebels are facing an unprecedented danger when they are staying in independent Estonia. Their attempt failed and it means that they have to regroup and escape from Estonia in the fear of imprisonment. Kaljo Kiisk shows them as emotional humans with flaws and dreams that they had to leave behind to commit themselves to the cause.


 Fears and regrets of unfortunate characters


The film follows a linear narrative from Sommeri's imprisonment to the unfortunate fate of him and the rebels who flee from the country to face another danger. The Soviet system didn't use to forgive failures and we can only imagine what happened to those who had to face their punishment. It is the sense of constant fear of the unnamed but always present danger that lurks these groups of people whose ideology wont save them from the unfortunate fate of failure even when they are the true soldiers. We are introduced to the tense situation of Sommeri and his lover. The imprisonment brings up long forgotten feelings for each other and the always lurking fear of death. Kiisk explores these two characters, their fears and regrets and their selfless but immerse strength to commit to the cause but the most important part of these characters are their humanity which is a rare sight to see in a film made during the Soviet era of Estonia. Humane characters in extreme situation were never true to life because the Soviet system demanded propaganda for their ideology. No film was free from this task but it took tremendous amount of wit and skills to present a story that challenged the censors and managed to go public.

„Ask the Dead about the Price of Death“ is a fine example of political film that managed to pass the censors, the pressure of ideology and live a short but still successful life with its intelligent way of seeing humanity still attached.

Portrait of a Director: Grigori Kromanov (1926-1984)

Rising above the ideology in Soviet Estonia

The Russian-Estonian intellectual director Kromanov serves valuable lessons with his legacy. A case study of his film „Diamonds for the Proletariat Dictatorship“ (1975) shows that ideology does not always corrupt the times and people within it.

Essay by Greta Varts 

Grigori Kromanov is a Russian-Estonian theatre and film director, making his films in the Soviet Republic of Estonia in the 1960s and 1970s. His subject matters were drawn from history and present day alike, his genre choices range from comedy to drama, epic history to philosophical science fiction and yet he only made 6 full feature films in his career. At the time when in Europe and in US directors like Spielberg, Allen, Tarkovsky, Forman and Fassbinder were making their mark on the new cinema in postmodern fashion, the Soviet Union (with the exception of Tarkovsky and a few others) and its satellites was following a relatively safe path of conforming to the ideological requirements. The soviet ideological pressure left no stone unturned, but to varying degrees. The borders within which the authors had to work was not always inhibiting. Instead of blatant counterpointing and rebellion against ideological pressures, directors turned towards the latent, the hidden truths available through committed viewing only. Such was also Kromanov. The truth that Kromanov offers in his films is a rather personal one, different from most of his contemporaries in the Soviet Estonian film industry. Although he made several compromises to his films as a result of the studio’s faithfully communist requirements, Kromanov was not the best friend of communism as such. Even though on the surface he seems to comply with the topics in some of his films, his ideological views are not prevalent as departing points for the content of his films. The value of his works is in his power as a director to rise above the ideology, to the realm of truths that speak to all people in all eras and through all ideologies.

Alienation in Kromanov’s oeuvre

Kromanov’s background in theatre in an eastern-european culture of typically true Stanislavski followers, has no doubt contributed to his ability to delve into the human psychology. It is interesting to note that at the same time his films are very cinematic, unusual for directors originating from the stage. His feature films carry a strong authorial perspective, also very unusual for the time and cultural context in question. Kromanov was not and is not always received with understanding. Partly due to his Russian-Estonian origin and partly because of his unlikely subject matters. As for his origins and the affect of being a Russian-Estonian on his works, we can see a prevalence of alienation themes. His ambivalent belonging to two nations and cultures, not feeling at home in either is an inspiration to his topics of roots and uprootedness of the modern man. This sounds very much a modernist approach, an era already over and giving way to the postmodern discourses in the context of the rest of Europe, but a relatively fresh and inexhausted perspective in Soviet Estonia. His creative canon can be subject to many interpretations, but one remains – his main goal was to tell stories about people. In this way he was the most capable translator of what it means to be human in eras with their unique multifaceted essences.

„Diamonds for the Proletariat Diactorship“ (1975) : a spiritual longing for the lost old Russia


„Diamonds for the Proletariat Dictatorship“ is not only one of Kromanov’s best films, but also an important piece in the 1970.s Soviet cinema. It is a reflection of Kromanov’s own inner spiritual world and an exhaustive expression of his world views on the screen, opening up many sides of discussion and interpretation possibilites. The plot centers around the events and problematics of the aftermath of communist revolution in Russia, around the year 1921. Estonia, behind the barricades, thought of as the fascist enemy by the Russian revolutionaries, serves as the playing field and a complicated web of secret agents, counterrevolutionaries and intelligent double crossings begins. Tha diamonds referred to are the diamonds and valuables kept in the vaults in Moscow from the czarist times, an asset worth more than enough to feed the country. There is a question mark hidden in the title. Does it say that diamonds are directed towards the proletariat or that they belong to them by default? Do we want the diamonds to go to the proletariat dictatorship for saving the situation of the people or are we arguing about who people’s assets belong to? Diamonds or bread? Asking this kind of questions whilst interpreting this film is the key that opens up the varied discussions about its message.

All of the characters in the film belong to some sort of a duality, power vs heart, idea vs action, consciousness vs ideology etc. The film brings these characters to the viewer by their destiny which serves them as they ’deserve’ and in general these ’deserving’ fates or people would fit well into the Soviet ideology. However, the journeys of Kromanov’s characters have a lot of detours from the stereotype of the Soviet hero. Facilitated by Kromanov’s skillful directing towards the actors, his characters become more than signs, they become clear and wholesome images of people. Interestingly enough this is the dominating aspect of the film that comes across from the screen and reaches the viewers first, awaking a sense of empathy. Throughout the film, the viewer is able to respond emotionally to the anti-heroes as well as the ideologically suitable characters and Kromanov does so by positioning all of his characters into the same conflict, unable to connect to one side or the other – the claustrophobic void between the personal and political, human and ideological.

Thus we see the KGB agent Issajev, the protagonist of the film, a young man with solid communist principals and a supporter of the revolution in all of its forms. His father Vladimirov, a typical Russian intellectual, is torn between the general idea of communism being a value and the results of the revolution by which intelligence, education and culture have become dying values. For Issajev, the conflict is thus between his fiery support for the revolution and its goals, his duties and the understanding he has for his father’s world – the centuries old cultural values of the czarist Russia, protecting which would be considered to be a crime against ideology. Meeting a writer Nikandrov in a Tallinn prison, a place considered fascist at the time by the revolutionaries of Russia, he resolves his conflict in a bitter understanding of a paradox remaining unsolved. It is a sadness in understanding that by saving his mission, uncovering the counterrevolution antiheroes and breaking safe from nationalist Estonia, he does not receive any personal joy or peace of mind. His father has meanwhile been killed by Russian counterrevolution. Rather, Issajev remains nostalgic to the times he could go to the woods with his father, setting the world right whilst picking mushrooms and studying ants’ nests. This scene is a beautiful end to the film, echoing visually in the viewers’ minds and establishing Issajev as the line running through all the characters by his bitter resolution of inner conflicts.

The anti-hero is also opened by the duality principle. Vorontsov is a true bastard in the eyes of the Soviet ideology, not only the leader of the counterrevolution, but also a former nobleman. The ambivalence of his portrayal is mainly down to the acting and situations he is positioned into. As a human being, Vorontsov evokes empathy, but by his actions, he is portrayed as an enemy. His cruelty is balanced by his spiritual suffering. Interestingly, Vorontsov’s character is the only anti-hero remained unpunished. In the end of the film, he receives a ’deserving’ punishment by verdict, but he has vanished and the sentence is not carried out. In the role of Vorontsov the actor Alexandr Kaydanovskiy made his first role, a very nuanced and incredible one at that and was after that cast in Tarkovsky’s „Stalker“ (1979).

The story is told and framed by the character Nikandrov. A writer who flees Russia, because of his art not being valued by the new powers. He moves to Tallinn and wishes to emigrate to Europe, but the nationalistic powers of Tallinn suspect him of being an agent and lock him up. Nikandrov is then faced with a conflict of his own, whether to turn to the powers he escaped from or deny his Russian heritage entirely. He also remains unresolved, a pure, even though cowardly a heart, missing the Russia that he had and that will never come back again. Safe from prison and wandering the streets of Tallinn he escapes from the street and encounters a kind Estonian stranger who offers him shelter and food. He then says the golden words: „I don’t have a home.“ Nikandrov’s character is the key to understanding Kromanov himself, a Russian minded and spirited in its old-fashioned meaning, in the context of 19th century St.Petersburg intellectual circles, a supporter of the Russian soul and cultural abilities, not the blind follower of the nation’s new ideological pursuit. In Kromanov’s works, this longing for the lost old Russia is not a political one, but a spiritual one and it echoes through all of his works.

Innovative cinematography


The cinematography of „Diamonds for the Proletariat Dictatorship“ is also innovative for its time and context. The generation starting in the end of the 1960s brought new ideas and fresh perspectives to the film studios of Soviet Estonia. The cinematographer, often working with Kromanov and on this film as well, is one of these people. Jüri Sillart, famous for experimenting with light and often compared to the best cinematographers of Soviet Russia, has created an expressive visual world in „Diamonds“. His use of colour and light is innovative and support the plot by thinking alongside and adding to the visual. The compositions and camera movement are also clever in the way they portray the space, juxtaposing wide landscapes and spaciousness to tight and claustrophobic spaces, creating a connotation with the duality conflicts within the charaters. The use of mirrors and glass surfaces is also a noteworthy aspect of his style that reflect the topics of man having to look at himself. This is where the modernist approach comes together both in cinematography and directing. This film is about man and man having a thorough look at himself.


Kromanov’s legacy


The courage to make a film about the history of KGB in 1970s is not a less important aspect of this film. Kromanov risked being titled as ’white’ (supporter of the csarist Russia) or monarchist in many ways. However, choosing not to portray times closer to his present day, but to concentrate on the beginning, the complicated and confusing times of the year 1921, the direct aftermath of the communist revolution, gave him an opportunity to tell a story by opening up many faces of the event and its affect on the people within it. This is why in his films the main expressed themes focus on the humane. Man in crisis, the sense of a man through his inner values and surrounding situations, the juxtaposition of the personal to the collective values -such as love, mercy, forgiveness, the possibility of a cultural heritage and the wellbeing of people. These are the themes that interest people in all eras and contexts, always carrying both subjective and generalist truths.


To conclude, I would like to finally propose the contours of the legacy from which we can learn and remind ourselves about in the present day. There is a saying: ’Let’s call the things what they are’. Semantically this sentence is of the worst kind, there is no such thing as right names for right things in the world where language is but an abstract concept with constructed meaning. To pull up an equation mark between for example murderer and communist, murderer and nationalist, murderer and estonian, murderer and russian – to assume that any claim would be naming the right thing with the right name is a closed paradox. This is also the prevailing mentality of new generations towards communism, an idea that Marxism already suggests communist terror and tyranny. However, it is likely that Karl Marx would never have stepped into the communist party himself. Twisted words and straight forward generalising is thus a dangerous business and in the case of Soviet cinema can lead to a mindless dismissal of excellent films. Kromanov is a faithful Russian soul, a member of the Estonian nation, but first and foremost a person stuck in his time with no proper home or roots. His main goal is an apolitical stance, commenting on the human values through the ideological topics of his time, but without ever conforming to it. He unveils the crisis within these frames and within the souls of the people inolved. Kromanov gives a valuable view about both Estonian Russian culture from the position of an outside observer. He should stand as an example and reminder that a cultural integration between two nations is possible and that this integration can lead to rich artistic expression.


Filmography:


 - "Põrgupõhja uus Vanapagan" (1964, co-directed with Jüri Müür) (The new devil of the bottom of hell)

- "Mis juhtus Andres Lapeteusega?" (1966) (What happened to Andres Lapeteus?)

- "Meie Artur" (1968, co-directed with Mati Põldre) (Our Arthur)

- "Viimne reliikvia" (1969) (The Last Relic)

- "Briljandid proletariaadi diktatuurile" (1975) (Diamonds for the proletariat dictatorship)

- ""Hukkunud Alpinisti" hotell" (1979) (The hotel of the “Perished Alpinist”)

Bumpy by Helle Karis-Murdmaa (1981)

A bumpy road in the Estonian wonderland.

Review by Helen Schasmin

The film is based on a fairytale by O.Luts called Bumpy (Nukitsamees).

Children’s films in Estonian film history are all remarkably well done. They have an ensemble of unity that ties the mise-en-scenes, camera movements and storyline into one great hole. There is always an enlightening essence in a plot which demolishes the evil obstruction on it’s way. Well compsed children films in the 80’s include pices like Karoliine hõbelõng (1984), Metsluiged (1987) and Nukitsamees (Bumpy) (1981). The latter will be  discussed as follows.

In childhood every decision is a journey and Bumpy is an amazing adventure story of children who discover life and all of its wrong sides. One day while playing around, protagonists get lost from their way home so in one point they find themselves from dark lands that nobody even dears to speak about glutted with witches, darkness, evil and spells.

The story of a family of seven children represents the warmth and love that you can only find from home. No matter how big the evil you will cross in your way, home is always the safest place on earth that you can always count on. And that is what this film is all about.

Bumpy (which is also the name of the main character, “Nukitsamees” in Estonian) is composed with beautiful shots of nature with great landscape sceneries. Step by step we are introduced both reverse worlds. The dark world of evil where the forest-creatures live and where the children must fight for their survival. For the contrast we find the colourful world of home which is filled with laughter, dancing, singing and goodness – the bright land of home where you feel most protected. The beauty of the story lies in the idea that even in the upside down world children always find something to live for or something noble to look forward to. These two opposite worlds create a hole in a film which balances the plot very neatly and creates a nice storyline overall.

In favor of the director it must be emphasized that the skill of forming characters believable and lively on a screen has been succeeded felicitously. It is not an easy task to put children into a film environment and creat characters out of them but in the film Bumpy the director Helle Karis-Murdmaa has accomplished the assignment beautyfully. All of the children’s impersonations of protagonists are well and truly played. In every scene the audience can feel the two worlds bumping – the good one and the evil one, and a little Bumpy-character in the middle of it. Egert Soll’s role as Bumpy is  definitely praiseworthy.

Yet there is always a room for another surprise. You can feel the harmony in every mise-en-scène from the first frame till the last one which is supported by perfect camera movements. There is also a big role for music and lyrics to carry. First of all, they are very entertaining, they sound amusing and there is a meaning behind the words. You can consider lyrics as good wishes that you say to people who are dare to you and make them feel better in a bad situation by singing them. Lyrics are also like spells that evil people can put on you but with an antispell you can demolish the wicked words. But all of the hardness in life can be overcome by fondness that lies in your roots (family). It is also remarkable how the film makers have used film tricks. It was not so common in Estonian film in the 80’s. For an example, you can see monsters moving backwards or Bumpy’s cut off horns growing back in a second. It gave an amazing touch for children to watch and for grownups to enjoy.

Bumpy is a simple screenplay with deep thoughts, which is very common to Estonian film makers. But in this case, throughout the film different characters are interpretated in various ways that makes the film multidimensional thus suitable for both: children and adults. Further more, it feels like there is a lot of hidden ideas behind the roles, like the witches in the forest represent the evil we find in our life journey, as the mother/family represents the goodness in life generally. Film is also a good medium to preserve the legacy of nation and its customs, in Bumpy’s case, it is the idea of Estonians honoring the nature and family that reflects very clearly in the film. Bumpy is a simple yet a complex film at the same time, and that is what makes it a film classic.