Gunda and piglet. Photo courtesy of Radio Svoboda
“I Ask Animals for Forgiveness”: The Life of a Remarkable Pig
March 4, 2020
Not a single human being appears on screen. We see only animals whose lives are run by people: a one-legged chicken, bulls, cows, and, as the main character, a sow named Gunda (more accurately, Günda, as her name is spelled in Norway, where she lives).
“The Russian-born director Victor Kossakovsky offers us not simply a film, but a stunning experience of life.” “A simple yet absolutely astonishing documentary picture.” “An unusual film, and a captivating poetic work of art.” That is how American and European film critics rated Victor Kossakovsky’s documentary film Gunda, which premiered at the 70th Berlin Film Festival.
One of the film’s producers was Joaquin Phoenix, who dedicated his acceptance speech at the Oscars, where he won the Best Actor prize for his role in the film Joker, to animal rights. Like Victor Kossakovsky, Phoenix sticks to a vegan diet. But Gunda isn’t simply activist cinema, urging that slaughtering animals and consuming their corpses is disgusting. Just like Kossakovsky’s previous work, Aquarela, Gunda is an innovative and impeccably made film: every frame resembles a Dürer etching.
After the film’s Berlin premiere, Victor Kossakovsky answered Radio Svoboda’s questions.
— Is Gunda still alive?
— I know that art cannot save the world, unfortunately, but we did manage to save one pig. She has become famous, and her owner said, “Now, of course, I won’t be able to kill her. Let her live as long as she’s supposed to.” Piglets live, on average, four to six months, while sows live two to three years. But now Gunda will live twenty-five to thirty years. My film saved one pig.
— How did you meet her?
— That was very simple. We’d planned on about half a year for casting the animals, but I found her on the very first day, in the first minute. I arrived in Norway, dropped by my first farm, opened the door, and caught sight of Gunda. I said to the producer, “We’ve found our Meryl Streep — there she is!” The producer was in shock: “You’re probably joking. No doubt she is just a candidate.” I said, “No, we’ve found her. End of story.” It had dawned on me that I could look at her endlessly: she really was like Meryl Streep. I should say that for twenty years I could not find money for this film. In 1997, I showed my film Wednesday at the Berlinale. When I was awarded the International Federation of Film Critics Prize, a small press conference was organized for me. I was asked, “What will your next film be? What film do you dream of making?” I said, “I’d like to make a film about a pig, a cow, and a chicken.” From that time on, however, I was unable to find anyone who would agree to produce it, neither in Russia nor in any other country, until I found a Norwegian woman who took the risk. I lucked out: at last I’ve made the film that I’d wanted to make my whole life.
— You mentioned Meryl Streep, but it seemed to me that, at the end, Gunda was transformed into Anna Magnani in the film Mamma Roma.
— Oh, how brilliant you are! That’s really the case. There is, of course, a turnaround at the end of the film, where she is Anna Magnani, an allusion to the film Mamma Roma. Thank you for noticing. Of course, in every film there’s a first plane, second plane, thirteenth plane — there are things that not everyone sees.
— You filmed not only in Norway, but in England as well. Am I right that the cows live in different places?
— Yes, we filmed the cows in two places. The episode when they stand head to tail and help one another swat away flies with their tails we filmed in Spain, on the border with France. We filmed the main episode with cows in England, and the chickens were filmed in Wales. In England and Spain, compassionate people buy cows, chickens, and pigs from farmers who are taking the animals to the slaughterhouse and give them a second chance. Ordinary private citizens living in country homes buy cows and say, “There’s grass all around, live here as long as you like.” For that reason, those animals are so friendly: they weren’t afraid of the camera. A huge two-meter-high bull allowed us to walk right up to him. The chickens had never been outside: they’d been born and had stood, twenty to a cage, their whole lives. We found people who bought those cages and let out the chickens. It turned out that when the door was opened, the chickens would not come out for an entire hour. They didn’t know that it was possible to go out: they’d lived their whole lives in a cage, cramped, never once in their lives spreading their wings, never once in their lives catching sight of the sky. When they came out, they were even afraid of stepping on the grass, as if it were boiling water. They lifted their feet off the grass as if they’d been scalded. And those cows had never been outdoors. They didn’t even know that they should eat the grass: they went out and just sniffed it The bull walked up to a tree and only sniffed the leaves. How intoxicatingly beautiful it was when those cows began to dance and jump! Those chickens were shocked by their freedom: they looked around, not understanding where they were, and reacting to every sound. They opened their wings for the first time in their lives and then looked at themselves: how could this be?
I know that cinema won’t change the world, but I made a movie in order to say to animals, “Forgive me for not being able to do anything.” At least we saved one sow from being consumed. In my movie, for example, there’s a cow who is twenty-two years old. Have you ever seen a twenty-two-year-old cow? Cows are killed as soon as they stop producing enough milk. But in my film the cow lives. You look at her face, and you can see fate in her eyes. She’s a grandmother of sorts, even a great-grandmother. We permit ourselves not to think about the fact that we’re murderers. We allow ourselves to forget it.
The filmmaker Victor Kossakovsky was born in Leningrad in 1961. He lives in Berlin. His documentary films include Losev (1989), Wednesday 7/19/61 (1997), Quiet! (2002), and Long Live the Antipodes! (2011). He is a winner of the Triumph (1997) and Nika (1998) Russian film prizes, and of numerous international film festival awards. In 2019, his film Aquarela was shortlisted along with fourteen other films for the Academy Award for Documentary Feature.
“As a documentary filmmaker, I probably bear some responsibility for not shooting something about Russia, but it seems to me that there are more problems on earth. Because the very fact that there is Putin, the very fact that there is war, speaks to the point that something about us as biological creatures is not right. If Russians are fighting Ukrainians, something about us, not about Russians and Ukrainians, but about humankind, is wrong. So, I want to understand what this creature — man — is, and what his place on earth is.”
Source: Interview with Radio Liberty (2018)
— The festival catalogue said that everyone who saw your film would stop eating meat.
— Even the smartest people, even the most distinguished artists who’ve seen the picture, hugged me afterward while ordering hamburgers and citing the notion that, all the same, everything in nature is founded on the struggle for survival. We’ve been living for several centuries in the era of humanism. Many things helped us get rid of slavery, racism, and cannibalism. Now we’re starting to recognize the rights of people with untraditional sexual orientations.
— It wasn’t so long ago, after all, that suffragettes were thrown in prison for demanding that women be given the right to vote.
— In my country, there was serfdom 150 years ago. Seventy years ago here, in Germany, and in my country, millions of people were murdered. We are unbelievably aggressive, we have to admit that. Our awareness lags behind our intellect. We’re capable of inventing cars, computers, cinema, rockets, Novichok, and atom bombs, and yet we’re incapable of understanding that killing is wrong. Killing not only people, but killing per se is wrong. But we’ve learned to block that out. Every one of us knows that at dinner, breakfast and supper, we’re consuming the meat of murdered creatures, but we allow ourselves not to think about that, we simply block it out. We know that murder exists, but we’ve come to an agreement that is doesn’t exist. Basically, murder is bad, but in the given instance, as far as dinner goes, it’s okay. That is, we split our intellect and our awareness. So, I wanted to title this film “My Apology.” I’m making an apology to animals for not being able to change the world. I can’t even convince my closest friends that this is crazy. Even the most distinguished cultural figures say to me, “It’s the law of nature.” Even they live with blinders on. They don’t really know the laws of nature: they’ve been told that predators are aggressive. They don’t know that animals are capable of self-sacrifice, love, and mutual aid. They don’t know that, but I do know it. I’ve seen it.
People live inside myths and justify their own ugliness and irrationality. Their hardheartedness is justified by the claim that supposed laws of nature exist allowing the strongest to kill the weak. They don’t exist — it’s a myth. In nature, there’s so much beauty that we’ve never even dreamed of. Every animal is capable of decency. It’s time for us, too, to remember it. Everyone knows that dogs and cats are intelligent animals. Everyone knows that your dog loves you. Everyone knows that it shares your emotions with you, that it’s ready to help you when you’re feeling bad. The same is true of cows, chickens, and pigs. They also have feelings, they are also intelligent, and they also have compassion. They’re ready to sacrifice themselves. But here we have the British Parliament, under pressure from farmers, passing a law that it’s supposedly okay to kill animals because they don’t feel pain. It’s not only our government of imbeciles. No, the willfully unseeing are everywhere.
Joaquin Phoenix on Gunda:
“Gunda is a mesmerizing perspective on sentience within animal species, normally — and perhaps purposely — hidden from our view. Displays of pride and reverence, amusement and bliss at a pig’s inquisitive young; her panic, despair and utter defeat in the face of cruel trickery, are validations of just how similarly all species react and cope with events in our respective lives. Victor Kossakovsky has crafted a visceral meditation on existence that transcends the normal barriers that separate species. It is a film of profound importance and artistry.”
— At a meeting with young filmmakers, you spoke about the fact that you’re outraged by Putin’s decision to sign the law on hunting captive animals.
— Yes, he has legalized the very basest thing that man can do. I would recommend that all of our women living with men who go and hunt captive animals refuse to have sex with them. They’ll come home from hunting animals in captivity and show photographs of how they killed a bear, and their wives will say to them, “Pardon me, dear, go live with the bears.” That’s the most shameful thing one can do — chase animals into an enclosure and shoot them dead point-blank using a carbine with an optical sight. Leonardo da Vinci said five hundred years ago that killing a human and killing an animal were one and the same thing. A hundred years ago, Tolstoy urged us to come to our senses, but we sign a law on hunting captive animals! Where are we headed, friends, where is our country being dragged? It’s being dragged into an ignorant, loathsome past, a vulgarian past armed with a carbine.
— In your movie there’s not a single human word, but the grunting of Gunda and her piglets seems like speech, music even.
— We recorded several times more quickly than usual, and then we looked at the diagram. We laid out these sounds and found that the cows have approximately 270 words, while the pigs have about 300 different words. They pronounce 300 words! That’s only what we managed to do with our technology. That’s not just one “moo”: our ears can’t perceive them in any other way, but these are various “moos.” An animal’s children react differently to her voice. We are blind and deaf. We simply don’t want to know that they suffer. Think for yourself. We live on this planet together. There are now twenty billion chickens on earth. We kill fifty billion animals a year.
— Then the other half are discarded because they weren’t eaten.
— There are one billion pigs on the planet right now, and we will kill them. They can live up to twenty years. There are one and a half billion cows, and we will kill one third of them this year. We’ll kill all of them, freeze them, and transport them on ships from Argentina, from Brazil. On average, each person eats 100 kilograms of meat [a year] – in Europe slightly less, in America slightly more. Look at what’s happening: there are seven billion of us, and each of us eats 100 kilograms of meat [a year]. Just think about the kinds of numbers I’m talking about. It’s a killing machine. You also have to have slaughterhouses and processing plants. You have to get rid of the waste. You have to freeze, transport, saw up, chop up, freeze, pack up, and sell the meat.
— Industrial animal husbandry is the same kind of system as the Gulag.
— And it’s causing huge pollution to the planet. Why do we think that they’re made differently from us, that we’re so privileged? To save our hearts we use pig organs. And yet we think that we suffer more than they do.
— There’s not a single human being in your film. Only in the final shot do humans appear, in the shape of a beastly iron machine. Why did you exclude all people from the picture?
— Many films have been made on this topic. Many attempts have been made to capture the slaughterhouse, the blood. It doesn’t work. There’s a good documentary film on the subject, Our Daily Bread. There have been several artistically serious films, but they changed nothing about people’s lives. I thought that I needed to come at it from another direction completely. I tried to do it in such a way that people would see animals as they are, and not as we perceive them. I filmed them at such a distance in order to give them full freedom. And it’s not me who approached Gunda, but she who approached me. That’s a very important point. When they took her children away from her, she came up to me and looked right into my eyes, because there was no one else for her to talk to. She was left alone, suffered for fifteen minutes, and in the end came up to me. Basically, she said to me, “What are you all doing to me?” Then she turned away, glancing at me from afar: “What’s the point in talking to you?” And she walked away. That’s how empty we people are — even a pig could say that to us.
— How did you arrive at veganism?
— It was simple. At the age of four years, I found myself by chance in a small village where there was a pig. It was a cold winter. The pig was left alone, but its two-week-old piglet was brought into the house, and a little pen was made for him. When everyone left for work, he and I ran would run around the house, and afterward we would put things back together: I took the floor rug by one end, and he took the other with his teeth, and we straightened it out. He was the dearest creature to me: he loved me, and I loved him. He understood me and didn’t just run after me. He played with me, and I played with him. I worried about him, and he worried about me. When they slaughtered him, it was the end of the world for me. I couldn’t understand how my relatives could kill my best friend.
My mother later said, “Where does all this come from in you? What is this nonsense in your head? That’s the way the world is made, that one eats another.” I said, “Mama, you taught me this yourself.” One of my earliest memories from childhood was the two us walking down the street. It was a beautiful summer, and I tore a leaf off a bush. I looked at the light, at the setting sun. And I said to my mother, “Look, what a beautiful leaf.” She said, “Tear out one of your own tiny hairs. Does it hurt?” – “It hurts.” – “That’s how the bush hurt, too, when you tore off this leaf.” My mom had given me this immunity. Remember what Dostoevsky said: “I cannot understand how it’s possible to pass by a tree, see it, and not be happy, not feel happiness.” How is it possible not to be happy, seeing this improbably beautiful world? How is it possible to build bombs and frighten other people, instead of thanking your lucky stars that you were born? How is it possible to cut down trees instead of planting them? How is it possible to kill animals instead of giving them freedom and leaving them alone? We should just forget about them, leave them alone and not kill them. After all, they don’t take our children from us. They don’t put us in cages. Look, my pig spends most of its time digging in the dirt. But in point of fact, ninety-nine percent of pigs are born in small cages set on cement floors, and are never able, during their short lives, to root around in the dirt.
What do we do? We only yell: hey, people, what about human rights? Fine, human rights we’ve already grasped. What’s next? There’s no slavery. What’s next? We’re not murdering millions. What’s next? We recognize [the rights of] gays. What’s next? The next step is recognizing that animals have the same rights as we do to live in this world. The next step is admitting that we can choose not to kill.
— And we can get by perfectly well without meat.
— Look at the horse: it’s stronger than you are.
— Look at the elephant!
— The elephant is a hundred times stronger than you are, and it’s a vegetarian. My friends, what are these idiotic ideas you tell me, that, in order for me to work in a slaughterhouse, I need to eat a pig? You don’t need to eat a pig. I can only repeat what Tolstoy said: “Killing a human or killing an animal: it’s the same act of murder.” We live as creatures who allow themselves to kill — that’s the main thing. And we won’t budge forward an inch until we understand that.
Thanks to Dmitry Kalugin and Alexander Markov for the heads-up. Translated by Mary Rees