Film Producers From Sweden

"Changes in education also had a huge impact. In the past, Ladakhi children learned the skills needed to survive, even to prosper, in their difficult environment: they learned to grow food, tend for animals, build houses from local materials. But in the new Westernized schools, children were instead provided with skills appropriate for a fossil fuel-based, urban life within a globalized economy – a way of life in which almost every need is imported."

"People (in Ladakh) were so so at ease with themselves and with the world, and so full of vitality and joy... I saw step-by-step how the outside consumer culture was destroying local businesses and jobs, particularly farming. Everything about the local culture became under-valued or – more than that – seen as primitive and backward. I saw how destructive that was for people."

"Tragically, our political and business leaders remain blind to these and other realities. They are taking us down a different path, one where biotechnology will feed the world, the internet will enable global cooperation, robots will free people from the drudgery of physical and mental effort, and that the wealth of an ever richer 1% will somehow ‘trickle down’ to benefit the poor."

"In short, we need to look at the process of economic globalization. While its supporters portray globalization in terms of international collaboration and interdependence, it is actually an economic process by which diverse cultures and economies are amalgamated into a single, global monoculture dominated by huge businesses and banks. Critics of globalization acknowledge its role in expanding the obscene gap between rich and poor, but there is little recognition of globalization’s profoundly personal impacts: in country after country, it is leaving the majority feeling increasingly insecure – not only economically, but psychologically. And insecure people can be highly susceptible to false narratives purporting to explain their precarious situation."

"Genuine local economies connected to the land have been systematically destroyed in the name of progress and efficiency, and we are now at a point where more than half of the global population has been urbanized."

"Rather than attempting to solve every problem by growing the economy, we need to focus instead on meeting real human and ecological needs. This is what we mean by the economics of happiness... The world is at a tipping point - culturally, socially and economically. We urgently need to reclaim our sense of community and our connection to place."

"Having society determine the rules for business is not the same as communism. It’s simply that citizens have a vote in how they want to spend their public budget. Do they want to continue on an evermore competitive and global path where there is virtually no accountability?"

"There is a growing awareness – from the grassroots to academia – that the real economy is the natural world, on which we ultimately depend for all of our needs. Only when we embrace a structural shift in the current economy – away from dependence on a corporate-run global marketplace, towards diversified local systems – will we be able to live in a way that reflects this understanding."

"Another important point is that small, diversified farms always produce more per unit of land, water, and energy than large monocultures. So we have to turn this lie around that there are too many people now to localize, too many people to have small farms. It’s exactly the opposite."

"With rightwing authoritarian leaders and extremist political parties gaining strength, people who care about equality and the future of the planet have good reason to be worried. To counter this trend we need to address its root causes – not the personality traits of individual leaders or the unique conditions that fueled their rise."

"Ever since Helena Norberg-Hodge, a Swedish linguist, set up the Ladakh Project in 1978, winters in far-flung villages like Kubet, 150 km from Siachen, Stokna in south Ladakh... are more tolerable because of improved housing. In these villages, vegetables are grown throughout the year in greenhouses and water is available through pumps. In 1983, the Ladakh Project was expanded to form the Ladakh Ecological Development Group (LEDeG). LEDeG, with 80 full-time employees, works in 50 locations in the district. It is funded by the Swedish Nature Fund and Danish Church Aid. In 1986, Norberg-Hodge received the... Right Livelihood Award for her work."

"But we do have an opportunity to say in a loud voice, “Let’s push the pause button on this juggernaut that’s pulling people away from real livelihoods, and then start a journey back to the land.” Not everyone has to live on the land, but we need cities that have a relationship with the land around them and that have some breathing space within them so that we regain that contact with nature and with the real source of our livelihoods — with the real economy."

"We can begin this process without national governments on our side. Indeed, it is unlikely that they will jump on this bandwagon before it has already become unstoppable. Instead, we should look to local governments for solidarity. Mayors and local councils are already realizing what higher levels of government have not: that economic and political self-determination go hand in hand."

"Even bolder action is needed if there is to be any hope of eliminating the damage done by the global food system. A crucial first step is to raise awareness of the costs of the current system, and the multiple benefits of local food."

"In the End, the economic problem in Greece is the product of a global system that puts the needs of corporations and banks ahead of people and the planet. The same system is responsible for the polluted rivers and air in China, for the sweatshop conditions in Bangladesh, for the economic refugees from Africa desperately seeking asylum in Europe, and for the collapsing economies of Puerto Rico, Greece, and beyond. The internal logic of this global system favors no nation – not Germany, not even the United States – but only the footloose corporations and banks that dominate the global economy."

"Implicit in all the rhetoric promoting globalization is the premise that the rest of the world can and should be brought up to the standard of living of the West, and America in particular. For much of the world the American Dream – though a constantly moving target – is globalization’s ultimate endpoint. But if this is the direction globalization is taking the world, it is worth examining where America itself is headed. A good way to do so is to take a hard look at America’s children, since so many features of the global monoculture have been in place their whole lives. If the American Dream isn’t working for them, why should anyone, anywhere, believe it will work for their own children?"

"If you’re seeking some good news during these troubled times, look at the ecologically sound ways of producing food that have percolated up from the grassroots in recent years. Small farmers, environmentalists, academic researchers, and food and farming activists have given us agroecology, holistic resource management, permaculture, regenerative agriculture and other methods that can alleviate or perhaps even eliminate the global food system’s worst impacts: biodiversity loss, energy depletion, toxic pollution, food insecurity and massive carbon emissions."

"The good news is that the path to such a future is already being forged. Away from the screens of the mainstream media, the crude ‘bigger is better’ narrative that has dominated economic thinking for centuries is being challenged by a much gentler, more ‘feminine’, inclusive perspective that places human and ecological well-being front and center..."

"As the fault lines in the global economy continue to grow, and the desire for genuine human connection becomes ever more keenly felt, these existing initiatives will provide direction as well as inspiration, and stand as a compelling alternative to the faux-localist path of violence, fear, and hate."

"What I find so inspiring is that, in the localization movement, communities around the world are rebuilding truly healthy economies by diversifying. Those are like little diamonds in the landscape, aren’t they, of beauty and joy...."

"We should be talking about what is essential in an economy: the ways people use nature and other people to make ends meet, and basically, it should be about providing for our needs, not about a system that artificially creates needs. Using psychological manipulation to encourage people to consume was tied to economists arguing that the only way to avoid another economic depression was to integrate economies around the world, in other words to create one global system..."

"The first step is to connect with like-minded people, and then collectively start questioning the dominant assumptions. Part of that is to listen to what really makes your heart sing. Where were you and what were you doing when you experienced moments of deep contentment and happiness? Listen to the answer and use it as a guide."

"Helena Norberg-Hodge... doubted the current growth model in the early 1990s. She came up with the idea of localisation rather than globalization as she highlighted that the root cause of inequality is globalization. In her book Ancient Futures: Lessons from Ladakh for a Globalizing World, she showed us how Ladakh was once a happy place before its initiation to Western ideas and material goods. From her own experience of living in Ladakh, she wrote that earlier interdependency in the community was very strong but everything changed socially, ecologically and economically after so-called ‘development’ took place there. She also wrote a book called Local is Our Future (2019) in which she strongly argued for a localized economy as an alternative to the globalized economy. In her localized model of the economy, she has advocated developing a robust, local food production and delivery system and a democratic structure that can give local farmers more power. The local producers will thus be less dependent on the ‘outside power’."

"Ever since I was an undergraduate two decades ago, I’ve been inspired by political thinker and activist Helena Norberg-Hodge’s books and films. Serendipitously, I met Norberg-Hodge in person in England recently. She knows, perhaps better than anyone I’ve encountered, how to connect re-localization, the reclaiming of the Commons, and the importance of direct participation in community with the transformation of big corporate dominance. She also spent decades working and living with Indigenous people in Ladakh, India, and is a pioneer in integrating traditional and Indigenous worldviews into a coherent critique of techno-industrial society, politics, and finance. Norberg-Hodge speaks eight languages and was educated in Sweden, Germany, Austria, England, and the United States. She specialized in linguistics, including doctoral studies at the University of London, and at MIT with close mentor Noam Chomsky. She founded and directs the groundbreaking nonprofit Local Futures, and is now on an international tour leading conferences on the penetrating documentary she produced, The Economics of Happiness."

"In an ideal world, we’d be looking at the way that the whole weapons race is linked to the race into space, and we would be putting an end to that. We would be looking at the ecological and social effects of mineral use in technologies. We would be talking about slowing down and shrinking our use of the Internet for global business, the way that several European countries have done with bans on advertising... I think part of the big shift that we need is a better balance between masculine and feminine — finding a more deeply interconnected, nurturing side. But that requires time... A genuine appreciation of the other, a genuine appreciation of the plants, the animals, and the sun requires free time we cannot get through the speed that these new technologies are imposing on us. You might ask yourself: What happens to us — as individuals, as communities — under the time pressures that nearly all of us experience today?"

"Multinationals using the Internet are basically impossible to tax. Look at Apple, at Google. And these technologies are linked to massive manipulation, not just in terms of manufacturing needs, but even [in terms of] the voting behavior in different countries. Ideally, the change toward democratizing the Internet would be in incremental ways."

"The local food movement is demonstrating what can happen when you shorten distances: you encourage a shift from monoculture to diversification on the land; you reduce the energy consumption, the packaging, the refrigeration, and the waste; you provide healthier food at a reasonable price; and you have healthier, more prosperous farming communities."

"I believe that we need both “resistance” and “renewal” simultaneously. What I mean by “resistance” is, first of all, linking together locally to resist the advances of the top-down global monoculture in all its destructive forms. But it also means linking up with other groups around the country, and even around the world, to push for a kind of democracy where people have a choice..."

"Resistance to corporate rule at the policy level will need to be coupled with the generation of alternatives from below, to fill the gaps left by the departing old system. This is not about ending global trade or industrial production, but for most of our needs, we will need to shift towards smaller scale and more localized structures: decentralized, community-controlled renewables for energy, revitalized local food systems to feed us, and robust local business environments to employ more people and keep wealth from draining out of our communities."

"For our species to have a future, it must be local."

"I’ve been waxing on about happiness for a long time because I think it’s time we realize, in the West, how much our notion of “progress” has cost us—how much it’s cost us personally... It’s clear that the damage we’re doing to the seas and to the earth, to the birds and to the bees, is a damage that we’re inflicting on our selves... From my point of view—and there’s plenty of evidence to back it up—that’s the fundamental reason for most of today’s human malaise, including an epidemic of depression in the Western world, and an epidemic of self rejection... And now, throughout the so-called Third World, where there’s media there’s even a desire for lighter skin, for blue eyes—we touch on all of that in the film (The Economics of Happiness). This is a terrible, terrible price that we’ve paid, and it’s something that is simply not recognized or articulated enough."

"The thing that became so clear was that there were two structural areas that we had to look at simultaneously. Along with the images that made people feel stupid and backward and underprivileged were structural pressures that destroyed local economies and created a scramble for artificially scarce jobs. I think we need to raise awareness about how this system works."

"There is an alternative to starving our own people to enrich foreign banks: it involves moving away from ever-more specialized production for export, towards prioritizing diversified production to meet people’s genuine needs; away from centralized, corporate control, towards diverse, localized economies that are more equitable and sustainable. This means encouraging greater regional self-reliance, and using our taxes, subsidies and regulations to support enterprises embedded in society, rather than transnational monopolies."

"In part, the Ladakhis’ confidence and sense of having enough emanated from a deep sense of community: people knew they could depend on one another... But in 1975... the Indian government decided to open up the region to the process of development, and life began to change rapidly. Within a few years the Ladakhis were exposed to television, Western movies, advertising, and a seasonal flood of foreign tourists. Subsidized food and consumer goods — from Michael Jackson CDs and plastic toys to Rambo videos and pornography — poured in on the new roads that development brought... For more than 600 years Buddhists and Muslims lived side by side in Ladakh with no recorded instance of group conflict. They helped one another at harvest time, attended one another’s religious festivals, and sometimes intermarried. But over a period of about 15 years, tensions between Buddhists and Muslims escalated rapidly, and by 1989 they were bombing each other’s homes."

"One of the strongest feelings I remember from my childhood is, precisely, of being humiliated; of being knocked about by words, acts, or situations. Isn't it a fact that children are always feeling deeply humiliated in their relations with grown-ups and each other? I have a feeling children spend a good deal of their time humiliating one another. Our whole education is just one long humiliation, and it was even more so when I was a child. One of the wounds I've found hardest to bear in my adult life has been the fear of humiliation, and the sense of being humiliated. . . Every time I read a review, for instance — whether laudatory or not — this feeling awakes. . . To humiliate and be humiliated, I think, is a crucial element in our whole social structure. It's not only the artist I'm sorry for. It's just that I know exactly where he feels most humiliated. Our bureaucracy, for instance. I regard it as in high degree built up on humiliation, one of the nastiest and most dangerous of all poisons."

"Now let's get this Devil business straight, once and for all. To begin at the beginning: the notion of God, one might say, has changed aspect over the years, until it has either become so vague that it has faded away altogether or else has turned into something entirely different. For me, hell has always been a most suggestive sort of place; but I've never regarded it as being located anywhere else than on earth. Hell is created by human beings — on earth! What I believed in those days — and believed in for a long time — was the existence of a virulent evil, in no way dependent upon environmental or hereditary factors. Call it original sin or whatever you like — anyway an active evil, of which human beings, as opposed to animals, have a monopoly. Our very nature, qua human beings, is that inside us we always carry around destructive tendencies, conscious or unconscious, aimed both at ourselves and at the outside world. As a materialization of this virulent, indestructible, and — to us — inexplicable and incomprehensble evil, I manufactured a personage possessing the diabolical traits of a mediaeval morality figure. In various contexts I'd made it into a sort of private game to have a diabolic figure hanging around. His evil was one of the springs in my watch-works. And that's all there is to the devil-figure in my early films... Unmotivated cruelty is something which never ceases to fascinate me; and I'd very much like to know the reason for it. Its source is obscure and I'd very much like to get at it."

"Film has dream, film has music. No form of art goes beyond ordinary consciousness as film does, straight to our emotions, deep into the twilight room of the soul. A little twitch in our optic nerve, a shock effect: twenty-four illuminated frames in a second, darkness in between, the optic nerve incapable of registering darkness. At the editing table, when I run the trip of film through, frame by frame, I still feel that dizzy sense of magic of my childhood: in the darkness of the wardrobe, I slowly wind one frame after another, see almost imperceptible changes, wind faster — a movement."

"My basic view of things is — not to have any basic view of things. From having been exceedingly dogmatic, my views on life have gradually dissolved. They don't exist any longer... I've a strong impression that our world is about to go under. Our political systems are deeply compromised and have no further uses. Our social behavior patterns — interior and exterior — have proved a fiasco. The tragic thing is, we neither can nor want to, nor have the strength to alter course. It's too late for revolutions, and deep down inside ourselves we no longer even believe in their positive effects. Just around the corner an insect world is waiting for us — and one day it's going to roll in over our ultra-individualized existence. Otherwise I'm a respectable social democrat."

"That I wasn't interested in politics or social matters, that's dead right. I was utterly indifferent. After the war and the discovery of the concentration camps, and with the collapse of political collaborations between the Russians and the Americans, I just contracted out. My involvement became religious. I went in for a psychological, religious line... the salvation-damnation issue, for me, was never political. It was religious. For me, in those days, the great question was: Does God exist? Or doesn't God exist? Can we, by an attitude of faith, attain to a sense of community and a better world? Or, if God doesn't exist, what do we do then? What does our world look like then? In none of this was there the least political colour. My revolt against bourgeois society was a revolt-against-the-father. I was a peripheral fellow, regarded with deep suspicion from every quarter... When I arrived in Gothenburg after the war, the actors at the Municipal Theatre fell into distinct groups: old ex-Nazis, Jews, and anti-Nazis. Politically speaking, there was dynamite in that company: but Torsten Hammaren, the head of the theatre, held it together in his iron grasp."

"When film is not a document, it is dream. That is why Tarkovsky is the greatest of them all. He moves with such naturalness in the room of dreams. He doesn't explain. What should he explain anyhow? He is a spectator, capable of staging his visions in the most unwieldy but, in a way, the most willing of media. All my life I have hammered on the doors of the rooms in which he moves so naturally. Only a few times have I managed to creep inside. Most of my conscious efforts have ended in embarrassing failure..."

"I want very much to tell, to talk about, the wholeness inside every human being. It's a strange thing that every human being has a sort of dignity or wholeness in him, and out of that develops relationships to other human beings, tensions, misunderstandings, tenderness, coming in contact, touching and being touched, the cutting off of a contact and what happens then."

"In our family we had a well-to-do aunt who always gave us magnificent Christmas presents. She was so much part of the family that we even included her in our prayers at bedtime... I suppose I must have been nine or ten years old at the time. Suddenly Aunt Anna's Christmas presents were lying there too, and among them a parcel with 'Forsner's on it. So of course I instantly knew it contained a projector. For a couple of years I'd been consumed with a passionate longing to own one, but had been considered too small for such a present... I was incredibly excited. Because my father was a clergyman we never got our presents on Christmas Eve, like other Swedish children do. We got them on Christmas Day... Well, you can imagine my disappointment when it turned out to be my older brother — he's four years older than myself — who got the projector — and I was given a teddy bear. It was one of my life's bitterest disappointments. After all, my brother wasn't a scrap interested in cinematography. But both of us had masses of lead soldiers. So on Boxing Day I bought the projector off him for half my army and he beat me hollow in every war ever afterwars. But I'd got the projector, anyway."

"I know the first film I ever saw — it must have been some time in 1924, when I was six or so... was Black Beauty. About a stallion. I still recall a sequence with fire. It was burning, I remember that vividly. And I remember too how it excited me, and how afterwards we bought the book of Black Beauty and how I learned the chapter on the fire by heart — at that time I still hadn't learned to read."

"I'm planning, you see, to try to confine myself to the truth. That's hard for an old, inveterate fantasy martyr and [illegible] liar who has never hesitated to give truth the form he felt the occasion demanded."

"You find him disgusting with his thick mouth and ugly body and wet appealing eyes. You think he's disgusting and you're afraid."

"Among today's directors I'm of course impressed by Steven Spielberg and Scorsese, and Coppola, even if he seems to have ceased making films, and Steven Soderbergh — they all have something to say, they're passionate, they have an idealistic attitude to the filmmaking process. Soderbergh's Traffic is amazing. Another great couple of examples of the strength of American cinema is American Beauty and Magnolia."

"I had recklessly dared to do what I wouldn't dare to do today. The knight performs his morning prayer. When he is ready to pack up his chess set, he turns around, and there stands Death. 'Who are you?' asks the knight. 'I am Death.' Bengt Ekerot and I agreed that Death should have the features of a white clown. An amalgamation of a clown mask and a skull. It was a delicate and dangerous artistic move, which could have failed. Suddenly, an actor appears in whiteface, dressed all in black, and announces that he is Death. Everyone accepted the dramatic feat that he was Death, instead of saying, 'Come on now, don't try to put something over us! You can't fool us! We can see that you are just a talented actor who is painted white and clad in black! You're not Death at all!' But nobody protested. That made me feel triumphant and joyous."

"When Jesus was nailed to the cross — and hung there in torment - he cried out — "God, my God! Why hast thou forsaken me?" He cried out as loud as he could. He thought that his heavenly father had abandoned him. He believed everything he'd ever preached was a lie. The moments before he died, Christ was seized by doubt. Surely that must have been his greatest hardship? God's silence."

"I liked Truffaut a lot, I've felt a lot of admiration for his way to address the audience, and his storytelling.... La nuit américaine is adorable, and another film I like to see is L'enfant sauvage, with its fine humanism."

"I am so 100 percent Swedish... Someone has said a Swede is like a bottle of ketchup — nothing and nothing and then all at once — splat. I think I'm a little like that. And I think I'm Swedish because I like to live here on this island. You can't imagine the loneliness and isolation in this country. In that way, I'm very Swedish — I don't dislike to be alone"