Interview


  • print
  • email
Interview: Joshua Marston

Joshua Marston on the set of The Forgiveness of Blood. [Photo: Sundance Selects]

Interview: Joshua Marston

Joshua Marston doesn't take the easy road. Perhaps that's what makes him—and his films—so compelling. His feature debut, Maria Full of Grace, was an Oscar-nominated drama about a teenager who becomes a drug courier in order eke out a better life, and his sophomore feature, The Forgiveness of Blood, dramatizes the repercussions of a blood feud between two families in Albania after a man kills his neighbor, which forces his teenage son to cope with an ancient law that obliges him to remain at home. Marston, throughout his films, addresses issues of family, law, and justice, displaying a gift for creating morally gray situations that challenge audience's preconceptions. In a recent phone interview, Marston spoke about The Forgiveness of Blood, what he learned about Albanian law during the film's making, and how he would respond if he where thrust into main character's situation.

Slant: How did you find this story and why did you decide to tell it?

Joshua Marston: I think the thing that interested me about the story isn't the feud, per se, but the contrast between the old and the new in Albania. Here's a kid sending texts and playing video games, but he's stuck inside, because of this ancient law. In Albania, you see the old and new coexist side by side; that was what was fascinating to me. Not a lot of people have gotten a glimpse of that. I think it will be interesting for audiences. It's different than what we've seen in films before.

Slant: You let the viewer understand what a besa is through the context of its application. How familiar were you with these terms/laws before making this film, and how did you intend to present them to viewers?

JM: The biggest challenge was in making the film for an American, European, and Albanian audience. I couldn't stop the film to explain Albania. It was interesting to write dialogue so these concepts are used and spoken of in a context where the viewer can glean what they must mean and what they are. The hope is that by the end of the film you walk out feeling you understand Albanian law—that you pick it up as you go along and not feel you got a lesson. It required a lot more for me in making the film to understand these concepts, which are very rich. Besa could be translated as "truce," but that word literally translates to "promise" in English—that you are making a promise. Your word—and keeping it—is a vital thing in Albania to maintain your honor. If you break your word you lose your honor, which is one of the gravest things in Albania. You get a sense of the truce, and because it isn't translated, it must mean more than just a truce. You learn it in context and how it's used.

Slant: There's a line in the film about the long way being shorter, and safer, which is a kind of metaphor for the Kanun; following it through the years is best for less grief. Do you think this is true?

JM: I love that you thought about that in a metaphorical sense! If I talked about it in a metaphor, Albania, the country, has a difficult road ahead of it in modernizing. And you, or Europeans, would think the easiest way to modernize is to change—to stop blood feuds. But that short distance between two points isn't the most viable way to go. It sometime requires a less direct, more circuitous route.

Slant: Can you elaborate?

JM: In Albania, there's an attempt in the capital to make feuds go away. Aside from passing certain laws, they need to mediate and bring to an end feuds that are already ongoing. One approach is to send lawyers or trained mediators to small towns to hear both sides and figure it out. Or they might send the police. The problem is that these feuds exist because the [people] don't trust the state, or the state doesn't give them what they need. When someone in your family is killed, your family loses their honor, and the way to recuperate that is to kill. Villages in feuds trust local elders who use the Kanun. Why doesn't the government give a subsidy to those elders? That would be like paying these men to apply the Kanun, which has no basis in law and gives legitimacy to a non-legal process.

Slant: Like Maria Full of Grace, The Forgiveness of Blood also depicts breaking the law for one's betterment. In The Forgiveness of Blood, Nik wants to break the law of the Kanun, while his sister, Rudina, sells cigarettes on the black market to earn extra money the family needs. Why is this theme of illegal activity so prominent in your work?

JM: No one else made that connection! For me, it's that the characters are pushed to work outside the rules and take risks in order to get what they want. As soon as you see someone do that you are rooting for and worried about them at the same time, so it makes great dramatic tension.

« Previous
1 2
Next »

  • print
  • email




From our partners




FEATURES


Around the Web


Site by  Docent Solutions