" Janko Nilovic is one of these extremely productive musicians. He was especially hyperactive in 60s and 70s and it is almost impossible to gutter all the information about his recordings. He says that he has recorded at least 150 singles and maybe even twice that figure. He has recorded also under following pseudonymous: ALAN BLACKWELL, EMILIANO ORTI, JOHNY MONTEVIDEO, ANDY LOORE, HEINZ KUBE, BILL MAYER, ENNIO MORANDI, PHILIPPE GRAY, THE TEXAS TRAVELLERS and probably some more. He is still very active and composing in all the styles as he used to (clasical, pop, jazz, funk...). " From Janko Nilovic official webpage.
Now you can listen to 3 Janko's VERY RARE 7' records, under thealias "Voodoo Ju Ju". Thanks to the original "diggers/rippers/uploaders" Dj Alfonso and Christian Aubrun
Albert Zugsmith - Confessions of an Opium Eater (1962)
"A new projected series of releases on Chinstrap is music & sound-design of interest extracted from public-domain films. Not claiming to be the definitive packaging of the music and sound enclosed, we rather present the work for the possibility of further investigation into the composers and sound-designers featured."
Read more about the project, download the soundtrack and the movie at Chinstrap music.
And now listen to these strange and amazing sounds!
As a survivor of government sanctioned torture in Colombia, Hector Aristizabal was left with unsettled anger and fear. His wariness towards both his country and his future there worsens when one of his brothers is murdered by paramilitary soldiers. Aristizabal is eventually able to cast aside his bitterness, and find ways to aid others in their struggles by holding workshops for prisoners and victims of violence in the United States. While the dust jacket of The Blessing Next to the Wound gives the impression that it is a memoir of surviving both torture and a corrupt government, the book's focus is actually splintered. It tells many stories connected through Aristzabal’s drive to aid others set both before and after his imprisonment and torture for alleged political ties.
The Blessing Next to the Wound begins with Aristizabal aiding his pregnant girlfriend and other young women seeking an illegal abortion. While Aristizabal boastfully lists the many women he seduced throughout his life, he also offers sympathy for the plight women face in a country with limited birth control resources. This later motivates him to undergo a vasectomy following the birth of his own two children, admitting that while he may not always be faithful to his wife, he will never impregnate another woman. While Aristizabal shows himself to grow, his treatment of women is never shown to be fully resolved. As a feminist, I fruitlessly waited for this to be given some resolution during the course of the book.
Each chapter tells a different vignette from Aristizabal’s rich life experience. While this approach causes the book to lack a clear focus, and often a sense of chronology, the bits and pieces he shares from his life are nonetheless captivating and often moving. During the course of the memoir Aristizabal chronicles the hardships faced by his homosexual brother who eventually dies of AIDS, the effect of the cocaine industry on Colombia, the many human rights violations that exist in the United States, and how his theater-based therapy work aids others in places of crisis in their lives. Now and then Aristizabal will make a connection between the chapter’s experience and his time spent imprisoned and tortured; these connections serve to lessen the fragmented feel of the work.
Despite its lack of focus, The Blessing Next to the Wound offers a moving portrayal of finding inspiration and direction after surviving torture.
In my review of 2009’s Oscar-nominated film Precious I stated that it was incredibly difficult to objectively review the film because the realism that is presented is so detached from my own circumstances. After seeing Debra Granik’s gritty Winter’s Bone I find myself faced with a similar conundrum, although not to such an extreme.
For people living in the rural areas of the Ozark mountains a fulfilled life is not one of luxury. The goal for an individual is simply to survive rather than thrive in the harsh natural and social environment. The world presented in Granik’s dark thriller seems desolate and cold, but through the female protagonist it manages to glimmer with hope. Brilliantly filmed against the poetic landscapes of the Ozark mountains, Winter’s Bone is a glimpse into rural morality and the emergence of an unlikely hero.
Relative newcomer Jennifer Lawrence is a shoe-in for an Oscar nomination for her performance as Ree Dolly, a seventeen-year-old with a lot of responsibility. She is the chief caregiver of her two younger siblings, she lives with her nearly catatonic mother, and she only occasionally shows up for school. Her meth-dealing father has been arrested, posted the family’s house as bail, and vanished. If he does not show up at court, the family will lose their house and be thrown into a world where they have more enemies than friends.
The narrative is essentially straight forward, which allows Granik to lace the film with tension. Granik brilliantly proves that action does not equal tension and most scenes start and end on high notes with an anticipated release that never comes. At its heart, Winter’s Bone is a film noir with a missing person chase, a look into an underground crime world, and a feeling of constant danger. Lawrence successfully creates a new feminist hero that also harkens back to the great noir detectives of the 1940s.
In a low populated area like the rural Ozarks, the morality that is presented does not fit the mold that urban and suburban dwellers have become accustomed to. When a significant portion of the workforce consists of unskilled laborers, the job market is incredibly volatile. In one scene Ree sees her only two possible futures in two separate school rooms: join the army and escape or become a mother and join her miserable relatives.
Nobody appears content with their existence in Winter’s Bone except for the children who only appear in the film in brief segments where they can be seen jumping on a trampoline or playing in hay. The fact that the children get such joy out of such meager circumstances shows that Ree’s fight is worth it.
I sat through this eighty-eight minute monstrosity two and half times. And the question that I’m still asking myself is, “What the fuck?”
Set sometimes during the eighties, Happiness Runs is the semi-autobiographical story of its tyro director. Happiness Runs centers on Victor (Mark L. Young), a teen who is desperate to escape from the hippie commune that he was born into. His terminally ill, inexplicably wealthy, and utterly disinterested mother (Andie MacDowell) has been brainwashed into single-handedly supporting the commune by Insley (Rutger Hauer), a creepy self-proclaimed “guru” who has impregnated most of the women on the compound. When Insley isn’t hypnotizing his narcissistic adherents into complete submission, he is training Becky (Hannah Hall) to serve as a sex slave. Due to Insley’s indoctrination, Becky has become a drug-addicted promiscuous mess, having sex with nearly all the boys in the group.
Victor, deeply in love with Becky, resents her naïve embrace of “free love” and repeatedly begs her to run away with him. To complicate matters, Victor’s mother absolutely refuses to give him any money. Because Victor doesn’t seem to understand that he can support himself by finding a job, he drifts from wild party to wild party with the other children in the cult, even half-heartedly drug-dealing, an enterprise which the adults hypocritically disapprove of. Due to their early exposure to drugs and sex, the children are all incredibly damaged, escaping the anger over parental neglect with varying forms of self-destructive behavior.
Just like a lot of movies with a “sex, drugs, and rock n’ roll” theme, the women of Happiness Runs are routinely objectified. There are several instances of full frontal female nudity—the exposed female bodies juxtaposed with male bodies that are always covered with at least boxer shorts, if they aren’t completely clothed. The men and boys routinely use the women sexually, an attitude that the women seem to encourage. Becky is referred to as “everybody’s girlfriend,” not seeming to understand that the males in the commune aren’t automatically entitled to access to her body. She even goes so far as to climb into Victor’s bed, saying, “You can do whatever you want to me.” The fact that Rachel (Laura Peters), the only girl in the bunch inclined to call the boys out on their disrespectful attitudes, is the “ugly” one that none of the boys seem to want is another slap at the women’s liberation movement.
And Happiness Runs marries sexuality and violence in an especially disturbing way, with no fewer than three shots of Becky’s nude body covered in blood. (Becky also gets her hip thrown out during a bout of passionate sex; an event that amuses the boys to no end.) It’s been a long time since a film managed to offend most of my feminist sensibilities. Then again, it’s been a long time since I saw a movie this bad.
I know I’ve spent entirely too much time critiquing the lifestyle choices of the characters. Unfortunately, this movie is so threadbare that I can’t adopt the Oscar Wilde standpoint of not concerning myself with the morality of the characters. The plot and character development are virtually non-existent. The pacing is slack with performances ranging from anemic to downright wooden; none of the actors are skilled or experienced enough to convincingly play world-weary addicts. The dialogue is so vapid and elliptical that it will put even the most committed viewer to sleep. And the cinematography is uninspired. And, like many movies centered on impressionable drug-addled subjects, Happiness Runs repeatedly sinks into surrealistic dream sequences, over-relying on the visions’ hallucinogenic quality to drive the story.
Please don’t waste your time with this one, kids. This movie sucked.
Holy Rollers is a story of sex, drugs, and Orthodox Judaism. In the late 1990s, a group of drug dealers used young Orthodox kids from Brooklyn as mules to carry ecstasy back from Amsterdam to New York City. On the surface, this fictionalized account of these real events seems so simple: the sinful preying on the innocent. The viewer is drawn in by the intrigue and deceit, yet is left thinking about religion and culture.
We are never told exactly which Orthodox community in Brooklyn Holy Rollers’ main character (and real life person) Sam Gold lives in, but I think that merely speaks to the fact that it could have been any of them. (Post-viewing research proves it to have been Williamsburg.) Sam is a prototypical, ideal Orthodox boy who is studying to be a rabbi, comes from a good family, and works in his father’s shop. Sam's only problem is that he dreams of something beyond his immediate surroundings, and sees money as the means to get him there. His material desire leads him to blindly follow his neighbor into the "easy money" job of bringing "medicine for rich people" back to the U.S. from Europe.
Playing with the inconsistencies of reality is what changes a good story into a great movie. Who would ever believe it was a Jew who instituted and ran such a scheme? Who used a shared faith to exploit young people? And who would think that so many lies could create a positive space from which to question one’s beliefs? I found myself sitting on the edge of my seat, praying that Sam and his compatriots wouldn’t get caught while simultaneously questioning prayer.
Watching Sam’s crisis of conscience made me see so much more than a bizarre news clip in an insular faction of American society. His is a life almost too close to my own, and, really, Sam’s story could be anyone’s coming of age: moving away from the world of your youth, finding who you truly are, and deciding if you want to stay in the place you’re from or choose another fate. Sometimes when we choose to leave, there is no space in our new predicament for who we used to be.
