Das weiße Band / Le ruban blanc (2009)

Synopsis:

Goldene Palme 2009 in Cannes. Ein protestantisches Dorf in Norddeutschland am Vorabend des Ersten Weltkriegs (1913/14). Die Geschichte von Kindern und Jugendlichen eines vom Dorfpfarrer geleiteten Chores und jene ihrer Familien: Der Baron, der Verwalter, der Pfarrer, der Arzt, die Hebamme, die Bauern… Seltsame und unerwartete Vorkommnisse ereignen sich und vermitteln peu-à-peu den Anschein, es handele sich um strafende Rituale. Wer verbirgt sich hinter all dem?

Synopsis :

Palme d’or 2009. Un village protestant de l’Allemagne du Nord à la veille de la Première Guerre mondiale (1913/1914). L’histoire d’enfants et d’adolescents d’une chorale dirigée par l’instituteur du village et celle de leurs familles : le baron, le régisseur du domaine, le pasteur, le médecin, la sage-femme, les paysans… D’étranges accidents surviennent et prennent peu à peu le caractère d’un rituel punitif. Qui se cache derrière tout cela ? (Télérama; 16.10.2010)

Plus d’infos sur le film: / Mehr Infos zum Film: IMDB – The Internet Movie Database

Trailer – Das weiße Band/Bande-annonce – Le Ruban blanc:


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Deutsche Presse/Presse allemande


Die Kirche bleibt im Dorf

[…] Das weiße Band erscheint nicht nur ob seines erzählerischen Gewichts als Summe von Hanekes Werk. Wie in 71 Fragmente einer Chronologie des Zufalls (1994), der frühen Spekulation über den metaphysischen Zusammenhang von Sinn und Leben, reiht der Film Ereignisse aneinander, die erst durch die Off-Stimme des erkennbar älter gewordenen Lehrers zweifach gebrochen zu einer Erzählung werden – vielleicht haben aber der Reitunfall des Arztes und die Misshandlung des Sohns der Hebamme nichts miteinander zu tun. Wie in Caché funktioniert die Verdichtung erzählerischer Indizien kriminalistisch, ohne dass die Ermittlungen eines Täters, eines Adressaten für Schuld habhaft würden. […]

Es geht in Das weiße Band, wie so oft bei Haneke, um Gewalt und Schuld, projiziert auf eine Gesellschaft, die sich gegen moralische Vergiftung durch religiöse Reinheit scheinbar schützt. Die Gewalterfahrung der Kinder wird, anders als in Bennys Video, nicht medial gemacht, sondern real – und als Gegenreaktion in der hierarchisch organisierten Gesellschaft bleibt nur die Lüge, die sich keine Mühe gibt, nicht als solche erkannt zu werden. Die offensichtliche Lüge erscheint als Resultat bigotter Machtausübung (wenn der Pfarrer seine Kinder schlägt, dann im Auftrag eines höheren Gesetzes): Sie tut, weil sie nicht die Wahrheit sagt, als halte sie sich an die Regeln, und rebelliert dagegen, indem sie gar nicht Wahrheit sein will. Baron, Pfarrer und Arzt (Rainer Bock) bilden die Trinität der Macht in dem Dorf, mit deren Zeit zumindest der Kriegsausbruch Schluss macht. […]
(Freitag; 14.10.2009)

L’église reste au milieu du village

[…] Ce n’est pas seulement dû au poids narratif du film Le ruban blanc que ce film semble être la somme de l’œuvre de Haneke. Comme dans 71 Fragments d’une chronologie du hasard (1994), spéculation  précoce sur la corrélation métaphysique entre le Sens et Vie, ce film fait se succéder des événements qui seulement grâce à la voix off du Professeur, manifestement vieilli sont doublement brisés et aboutissent dans une narration – mais il est également possible que l’accident de cheval du docteur et la maltraitance du fils de la sage-femme n’aient rien à voir l’un avec l’autre. Comme dans Caché, la concentration d’indices au niveau de la narration fonctionne à la manière d’une enquête criminelle, sans la découverte d’un coupable. […]

Dans Le Ruban blanc comme si souvent chez Haneke il est question de violence et de culpabilité projetées sur une société qui, en apparence, tente de se protéger contre un empoisonnement moral par une pureté religieuse. L’expérience des enfants avec la violence n’est pas, comme dans Benny’s video, réalisé médiatiquement mais réellement – et la contre-réaction dans une société hiérarchiquement structurée ne peut être que celle du mensonge, qui ne se donne même plus la peine d’apparaître comme tel. Le mensonge manifeste semble être un bigot résultat de l’exercice du pouvoir (Lorsque le pasteur frappe ses enfants, cela se passe sur ordre d’une loi supérieure) : ne disant pas la vérité, le mensonge fait semblant de satisfaire les règles et se rebelle, ne cherchant même pas à être pris pour la vérité. Le baron, le pasteur et le docteur (Rainer Bock) forment la Trinité du pouvoir du village et leur période se terminera pour le moins terminée avec le déclenchement de la Guerre. […]

—–

Von diesen Kindern stammen wir ab?

[…] Dies ist Hanekes Verfahren: Er zelebriert die Stille vor dem Schuss. Er erzählt von einer gezügelten und erfrorenen Vorkriegsgesellschaft, und wir vollenden in Gedanken, was er uns zeigt. Einer solchen Gesellschaft bleibt nur die Explosion, der Krieg, um sich endlich entfesseln und erhitzen zu können. […]                                                                                                                                                                                                                            Haneke bleibt mit der Kamera vor der Tür (und mit seinem ganzen Film in der Vorkriegszeit), denn so wird die Aussage umso stärker: Wer aus diesem verschlossenen Zimmer wieder herauskommt, wird zu Ungeheuerlichem in der Lage sein. […] (Zeit; 15.10.2009)

Descendons-nous vraiment de ces enfants ?

[…] Tel est le procédé de Haneke : il célèbre le calme avant la tempête. Il raconte une société d’avant-guerre refrénée et transie de froid et nous finissons en pensées ce qu’il nous montre. À une telle société, il ne reste que l’explosion et la guerre pour enfin se libérer et s’échauffer. […]

Haneke reste avec la caméra devant la porte (et avec son film entier dans la période d’avant-guerre) car ainsi le message et d’autant plus mis en relief : Qui sortira de cette chambre fermée sera prêt à toutes les monstruosités. […]

—–

Presse française/Französische Presse

[…] Lent et somptueux, ce film étrange se déroule dans la pureté éclatante de paysages qui semblent inaccessibles à la noirceur. C’est une sorte de suspense permanent, où rien, à la fin, n’est révélé vraiment. Et aussi une réflexion sur des êtres frustrés, inexorablement poussés à la haine… Chez Haneke, le mal court toujours. Ce village allemand à la veille de la guerre de 14-18, qu’il a imaginé de A à Z, lui sert de laboratoire pour dénoncer tous les terrorismes passés, présents et futurs. Il filme, donc, des êtres en enfer qui, pour s’y sentir moins seuls, y entraînent les autres. « Tu dois atrocement souffrir pour être si odieux », dit la sage-femme à son amant, le docteur, qui vient de la briser, lors d’une scène de rupture dont l’atrocité rendrait presque affables les affrontements conjugaux de Bergman dans Scènes de la vie conjugale… […] (Télérama; 15.10.2009)

[…] Dieser seltsam anmutende Film, langsam und hochherrschaftlich, spielt sich in der strahlenden Reinheit der Landschaften ab, die der Schwärze unzugänglich erscheinen. Er ist eine Art permanente Spannung in der schlussendlich nichts richtig aufgeklärt ist. Ebenso ein Nachdenken über frustrierte Menschen, die unweigerlich in den Hass getrieben werden. Bei Haneke kursiert stets das Böse. Dieses deutsche Dorf am Vorabend des Krieges von 1914-18, das er sich von A bis Z ausgemalt hat, dient ihm als Labor um alle vergangenen, gegenwärtigen und zukünftigen Gewaltherrschaften anzuprangern. Er filmt Wesen in der Hölle, die, um sich dort weniger einsam zu fühlen, andere mit zu sich reißen. „Du musst du furchtbar leiden, um so widerlich zu sein“, sagt die Hebamme zu ihrem Geliebten, dem Doktor, der sie soeben psychisch gebrochen hat im Verlauf einer Trennungsszene, deren Entsetzlichkeit die ehelichen Auseinandersetzungen in Bergmans Szenen einer Ehe dagegen fast freundlich aussehen lassen… […]

—–

« Le Ruban blanc » : violence et boucles blondes dans l’Allemagne puritaine

[…] Le film est affaire d’atmosphère (pesante), de rapports sociaux (tendus), d’éducation (rigide), d’institutions (contestées). […]

Le Ruban blanc est l’évocation des sévices qu’une société d’adultes, notables, puritains, rigoristes, inflige à ses femmes, ses enfants, ses administrés. C’est l’inventaire des caprices et des châtiments perpétrés par des fous d’autorité, fous d’ordre, de censure. Allant jusqu’au viol et à l’inceste (le médecin congédie la sage-femme pour s’en prendre à sa propre fille), ces abus génèrent haine de soi et rituels punitifs : voilà l’explication des événements qui troublent le village. Il s’agit de „punir la faute des pères sur les fils“. […] (Le Monde; 22.05.2009)

„Das weiße Band“: Gewalt und blonde Locken im sittenstrengen Deutschland

[…] Der Film handelt von Atmosphäre (drückender), sozialen Beziehungen (angespannten), Erziehung (strenger), Institutionen (umstrittenen). […]

In „Das weiße Band“ wird wachgerufen, welche Misshandlungen eine Gesellschaft namhafter, puritanisch-strenger/sittenstrenger Erwachsener ihren Frauen, Kindern, Mitbürgern zufügt. Eine Bestandsaufnahme der Launen und Strafen, die von Autoritäts-, Ordnungs- und Zensurvernarrten verübt werden. Diese Missbräuche, hingehend bis zu Vergewaltigung und Inzest (der Arzt entlässt die Hebamme um sich an seiner eigenen Tochter zu vergehen), erzeugen Selbsthass und Bestrafungsrituale. So lassen sich die Ereignisse erklären, die das Dorf in Aufruhr versetzen. Es geht um das Bestrafen, „der Fehler der Väter im Umgang mit ihren Söhnen“. […]

—–

« Le Ruban blanc » : une histoire d’enfants qui remonte aux racines du mal

[…] Il a tourné son film en noir et blanc. Ce choix accentue la distance dans le temps, marque l’étouffement des pulsions et des sentiments. La reconstitution historique, impeccable, va dans la même direction, mettant en scène l’inconfort de la vie quotidienne (jusque dans le triste château du baron), la laideur des architectures et des mobiliers (l’Eglise vers laquelle convergent les habitants à chaque crise est massive, oppressante, une espèce de blockhaus de la foi).

Les acteurs contribuent à ce travail en ne laissant passer que les émotions les plus délétères (Burghart Klaussner, qui joue le pasteur, est particulièrement impressionnant à force d’aveuglement délibéré), à l’exception notable du jeune instituteur et de quelques-uns des enfants. […] (Le Monde; 20.10.2009)

„Das weiße Band“: Eine Kindergeschichte auf der Suche nach den Wurzeln des Bösen

[…] Er hat seinen Film in schwarz-weiß gedreht. Diese Entscheidung betont die zeitliche Distanz, prägt die Unterdrückung der Regungen und Gefühle. Die genaue historische Rekonstruktion tut ähnliches, indem sie die Unbequemlichkeiten des Alltags inszeniert (die sich auch im tristen Anwesen des Barons vorfindet), die Hässlichkeit des Baustils und der Einrichtungen (Die Kirche, in der die Bewohner nach jedem Unglück zusammenkommen, ist massiv, erdrückend, eine Art Bunker des Glaubens.)

Die Schauspieler tragen ihren Teil zum Projekt bei, indem sie nur die niederträchtigsten Gefühle zum Vorschein kommen lassen (Burghart Klaussner, der den Pastor spielt, ist durch seine entschiedene Blindheit besonders beeindruckend), abgesehen vom Dorflehrer und einigen der Kinder. […]


Denkanstöße / Pistes de réflexion

Kann und/oder darf ein Film für sich beanspruchen, Aufschlüsse über die Entstehung des Nationalsozialismus in Deutschland zu liefern?

——

Est-ce au film de pouvoir/vouloir donner des explications sur l’origine du national-socialisme allemand?

1.047 Gedanken zu „Das weiße Band / Le ruban blanc (2009)“

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