By Carol Borden
In Arsalan Amiri’s Zalava (Iran, 2021) there is certainly a demon among the people. They are scared and capable of anything. But is that demon their own fear or is there something else cursing them?
The film is set in 1978 in Zalava, Kurdistan, a village settled by Romani one hundred years ago. The village itself is beset by djinn that can only be controlled either by capturing the djinn in a jar or bottle or by wounding a possessed person below the waist. The people of Zalavi prefer to shoot someone in the leg as it has a higher chance of survival but they also will stab or cut a person below the waist so that they “blood spurts.” This prevents the demon from possessing others. As the film opens, a young woman has been declared possessed and the villagers have summoned Sgt. Massoud Amhadi (Navid Pourfaraj) to do something about it. Massoud confiscates the villager’s rifles to prevent them from hurting the girl. He tells them, “She’s better possessed than having you mutilate her.” But after Massoud, his sidekick / underling Younes (Baset Rezaei) and the rest of the local gendarmerie return to their station outside Zalava, the girl’s father draws his knife to do what he believes must be done. Unfortunately, as she backs away from him, she falls to her death.
The local people complain to the government, blaming Massoud for her death and his illegal confiscation of their rifles. Massoud receives orders to step down and return the rifles. The day before he is to retire, he dons a very 1978 suit, goes to sign papers and turn in his badge. But the villagers return to the station demanding that he do something about the demons attacking Zalava. Instead of telling the new commander it’s his problem now, Massoud dons his uniform and returns to Zalava to discover metal implements hung in front of doors and strung across alleys to scare the demons away. Everyone is terrified. Some appear to be convulsing. And the center of the activity is a house people are certain now contains a demon. They have called a ritual specialist, Amardan (Pouria Rahimi Sam) to exorcise the demon. Amardan tells the assembled villagers to bring their rifles and all the musicians. The musicians come, but no one will bring a rifle because they believe Massoud will seize them again. Amardan tells Massoud to shoot him in the leg if he comes out empty handed. Then he asks someone to stab him in the leg if Massoud is too afraid to shoot. Amardan comes out of the house carrying a clear jar that he claims contains a djinn. The musicians play. Everyone dances. Massoud is extremely skeptical. And now the real suspense begins.
Like a lot of folk horror, Zalava relies on the fear of what people are capable of based on their beliefs and what might be happening that’s rooted in things from long ago that urban and urbanized people might no longer understand. But Zalava also reminds me of Val Lewton’s psychological horror movies at RKO in the 1940s. Though there is a lot of successful suspense built around it in the film, it doesn’t really matter if there is a demon in that jar. The demon’s presence or absence is less important than the destructive power that people themselves are capable of. It’s hard to see how one djinn is really worse than a village of people willing to shoot, stab and even kill each other in their fear that something secret is wrong with someone among them. And the accused we see before they are shot, stabbed or driven off the edge of a building don’t seem much different than anyone else. Though while embodied djinn seem initially innocuous, we do hear that Amardan can send disembodied djinn to do things like pee in dams. While watching Zalava, I couldn’t help thinking about Emir Ezwan’s Roh / Soul (Malaysia, 2019), another film with another demon setting people against each other. But as that demons says, “All we do is whisper.” In Zalava, our fear and panic is far more destructive than any demon could be by itself.
I assume there are social and political implications that aren’t immediately apparent to me in setting the film before the Iranian Islamic Revolution in 1979, but I do appreciate setting it in that time for other reasons. Massoud’s suit and the film’s color palette certainly reflects that era in film. There are some beautiful shots of Massoud’s tan jeep driving through arid, rocky mountains. I didn’t mention Dr. Maliheh (Hoda Zeinolabedin) in my synopsis, but she is integral to the film and she has fantastic chemistry with Navid Pourfaraj’s Massoud. Pourfaraj is another actor who conveys so much with his eyes alone.
I also appreciate director Arsalan Amiri’s point in his introduction that this kind of panic can happen anywhere anytime. It’s not specific to this place. At the same time, I am not entirely comfortable in setting it among an ethnic minority, Kurdish Romani, even as I know that having some kind of other who is simultaneously outside society and involved in secret and perhaps dangerous supernatural activity is a common story the world over. I don’t know enough history about the area or of Iranian film to say more about whether the people of Zalava are even read as Kurdish or Romani. All that aside, Zalava is an excellent film. And we are wise to remember that, yes, these panics can happen anywhere and we should watch out for them not just in others, but in ourselves because they always feel righteous.
And if you are concerned about the kitten or the rabbit, they don’t die.
