How do we usually get to know a person?
Countries, regions, nations, constellations, etc.
And all of the above is nothing more than a major embodiment of human "label thinking".
"Labeling" is a good thing, so that people can quickly get acquainted with each other, but it can also be a bad thing, causing bad effects.
In China, you must be familiar with the widespread phenomenon of regional discrimination and regional prejudice. For example, those who are often mentioned, northeast people love to fight, Shanghai people are stingy, Xinjiang thieves, Henan scammers more...
Ultimately, its essence is the malicious labeling of a group.
Today, the film that Ah Qi Amway gives you involves a proposition similar to regional discrimination, that is, racial discrimination. It's just --
Blood of Sami
Sameblod
Douban score 7.6, more than a hundred people have seen.
The film is Swedish director Amanda Kernell's feature film debut.
Last year, she won the Grand Jury Prize and Best Actress Award at the 29th Tokyo International Film Festival.
The film tells the story of a 14-year-old girl, Ella Maya, who grew up.
At the beginning of the film, an old woman returns to her hometown to attend her sister's funeral.
Her son, Ole, drove her along with the old woman's granddaughter, Sauna.
They bought her some music from the old woman's hometown, but the strange thing was that the old woman didn't seem to like it.
It even revealed its antipathy towards the people of her hometown.
At the funeral, she was even more upset.
My sister's husband asked her why she hadn't come back in all these years.
He told the old woman that his sister had never forgotten her sister and had been herding herd of deer.
The old woman was still indifferent.
And at the party after the funeral, he said to his son, "We should go."
After that, she ran away alone, and no one could stop her.
Why on earth did the old woman resent her hometown so much?
What made her so indifferent to her sister?
It all starts with a past incident eighty years ago.
Ella Maya, 14, is a Sami reindeer girl.
Her father died young, and her mother took her and her sister to live in the mountains.
On weekdays, Ella Maya often helps her mother with the housework.
As an older sister, she also takes her sister, who is away from home for the first time, to school.
In school, she excelled and was at the top of her class.
Teachers teach students Swedish, so they are forbidden to speak the Sami dialect.
In class, the Swedish texts that the teacher asked to recite, and Ella Maya answered them in a fluent manner.
The female teacher Christina is beautiful, elegant and very intellectual.
Ella Maya longed for her.
At Christina's invitation, Ella Maya came to the teacher's house.
The teacher taught her to drink coffee, behave gracefully, and bring her favorite poems to read.
The teacher gradually became the spiritual idol of Ella Maya, and had a profound impact on her.
Even, at some point, she wished she could be Christina.
Behind this is the inferiority of one culture in the face of another, and at the same time, it is closely related to the racial discrimination of the local people against the Sami.
The Sami, also known as the Lapp, are nomadic peoples living in Sweden, Norway, Finland and the northernmost part of Russia.
They mainly live off reindeer and have their own culture and music. The Joik that appears in the film is a unique way of chanting among the Sami people.
However, many people do not know that Sweden in the last century was very discriminatory against the Sami people.
Even in the 1970s, the Swedish government was sterilizing the Sámi because they considered them "primitive" and unworthy of procreation.
As a result, we can more or less feel the malicious discrimination encountered by the Sami people in the movie.
For example, Ella Maya was rejected by the boys as she passed by the school, saying that the Sami were always smelly.
For example, the doctor came to the school to examine the students, which would have been a normal thing.
But they suddenly asked Ella Maya to take off her clothes and let her take pictures and study them.
This fully proves that they do not treat the Sami as human beings at all, but more as reindeer-like "livestock".
However, this is not the end of discrimination.
Humiliated, Ella came out of school and was ridiculed by the boys as a "circus monkey".
Ella demanded an apology from the boy, only to be besieged by a group of boys, who threw one of her weak women to the ground and cut her ear with a knife.
Ella woke up.
She was reflecting on whether all this was her fault as a Sami.
She came to the river hoping to wash away the smell of reindeer from her body.
She stole a piece of clothing from her teacher and put it on to the Swede's ball.
There she met the Swedish boy Nicholas Vikonde, and the youthful ignorance made Ella fall in love with him.
The boy also has a crush on her and tells Ella that he lives in Uppsala.
In order to continue this love, and at the same time, in order to escape from this hometown that annoys her everywhere, she asks her teacher to let her go to uppsala to school.
But the teacher resolutely rejected Ella, and she told Ella—
Scientific research, your people are not suitable for living in the city.
Your brains don't have the basic structures that urban people need.
You must live at such heights or you will die.
From here, Ella breaks down completely with her Sami identity.
She snatched her sister's silver belt, exchanged it for coiling, and stepped on the train to Uppsala.
This is the most wonderful scene that Ah Qi's eyes have seen in the film.
A Sami girl fleeing her hometown in the vast wilderness.
She ran and ran in a hurry, with a look of determination and determination.
It seemed that everything about her hometown had been left behind by her.
However, after arriving in Uppsala, she could not find a place to live.
In desperation, he had to find the home of the boy he knew at the ball, Nicolas Vikonde.
The boy is not at home, and Ella lies to the boy's parents that Nicholas had made her come.
Ella dined with the boy's parents and was asked what her name was and where she came from.
She replied by her teacher's name, Christina, and said she was from Smallan.
The boy's father, Gustav, was a true Smolane man, and when he asked in detail where Ara was in Smoland, her answer was fragmented and ambiguous.
When the boy returned, his parents forced the boy to send Ella away.
Because, they seem to have seen the fact that Ella is actually a Rap.
Naturally, the boy could not resist his parents and sent Ella out of the house.
Ella didn't give up, and she went to uppsala's school library.
Here, she applied to the school to study, which was eventually approved by the principal.
She came to school and began her first physical lesson.
She had never taken this course before, so she had to follow the rhythm of her classmates.
Here, for the first time, she put on lipstick.
It was also here that she and several ladies often disagreed about the costumes of the female students who passed by.
Education here has given her a new perspective, helped her grow, and made her life more colorful.
However, the school's tuition notice came down, 2 semesters, 200 CZK.
This is simply astronomical for Ella, who is from the Sami people.
She went to her boyfriend Nicholas to borrow money, and the boyfriend said why don't you go to your parents to borrow it.
Ella replied that her father had died, her mother was herding reindeer, and the family was destitute.
Nicholas realized that Ella was really a Sami, And Christina was not her real name, and that many of the previous words had been lied to him, so he left with a look of displeasure.
Ella returned to the hill, found her mother, and handed her the school's tuition notice.
Mom replied that the name on it was not you, and that your name was not Christina.
Ella said even more decisively, "I don't want to be Ella Maya anymore."
She wanted to sell the reindeer left by her father, or his silver belt, in exchange for money to pay for school fees.
Mom flatly refused.
The insane Ella Maya took out her reindeer housekeeping skills and hunted down reindeer in the wilderness.
With her unique courage, she exchanged her father's silver belt.
Since then, she has said goodbye to her hometown and has never returned.
It wasn't until a funeral for her sister eighty years later that she returned to her hometown.
That's right, the old woman at the beginning was Ella Maya.
At the end, after a long stay at the hotel, she thought about her hometown.
Finally, she came to her sister's coffin, opened the coffin door, and lay down with her sister, guiltily begging for her forgiveness.
After that, she climbed alone to the top of the mountains overlooking the earth.
I saw the vast wilderness and herds of reindeer.
She walked slowly back to the land of her hometown, and in front of her was a green grassland, and only the sound of the wind was blowing in her ears.
Throughout the film, the acting skills of Hannah Ostrom, played by the heroine Ella Maya, are remarkable.
She plays the growth and transformation of a young girl in the process of being racially discriminated against.
As a young man, when Ella Maya and her sister were rowing across the river, she used to sing Joik softly.
The relaxation and freedom of her whole body at that time came from her recognition and resonance of Sami culture.
She said to her sister, "If you can chant it with Joik, you'll feel like you're at home."
When she returned to her hometown in her old age, she heard Joik at her sister's funeral.
At this time, she had long been immersed in the elite education of Sweden, and she had become resistant to Sami culture.
However, as Ruan Yizhong, a famous contemporary photographer in Taiwan, said, "Growing up is a process of fleeing from home and returning to your hometown."
Ella Maya also went on a journey to find roots in Sami culture from escape to return.
She had left, and now she was back, putting aside her past grievances and lying by her sister's side.
When she uttered that apology, perhaps only to awaken the indelible streak of identity within herself as a Sami. That's enough.
The discrimination of that year has gradually disappeared.
But history is as vast as smoke, and the wheels are rolling.
We have been arrested and imprisoned for not giving way to white people, and we have been murdered by the Nazis in a frenzied massacre of Jews.
Without Martin Luther King's glamour, without Schindler's kind help.
Rather, it is to blindly connive and appease, so that the seeds of racial discrimination are rooted in society.
Then, the tragedy of history is likely to happen again.
As Martin Luther King, Jr. put it, "The greatest tragedy of this society is not the arrogance of the bad guys, but the excessive silence of the good guys."