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Romería review – Carla Simón's gripping pilgrimage tackles Aids, parents and the legacy of secrets

Romería review – Carla Simón's gripping pilgrimage tackles Aids, parents and the legacy of secrets

The Guardian22-05-2025

Is biology destiny? Spanish film-maker Carla Simón brings to Cannes her very personal and in fact auto-fictional project Romería (meaning 'pilgrimage') – about an 18-year-old girl, arriving in Vigo in Galicia on Spain's bracing Atlantic coast. She is on a mission to find out more about her biological father who died here of Aids after he split from her mum, who has since died, too, and about her dad's extended – and very wealthy – family.
Romería returns Simón (and her audiences) to the complex and painful subject of her mother and father, which she first approached in her wonderful autobiographical debut Summer 1993 although for me the more conventionally enclosed fictional transformation of the material there might have given that film a sharper arrowhead of storytelling power.
Yet Simón still shows her usual richness, warmth and her candid, almost docu-realist film-making language, complicated here by a stylised hallucinatory sequence and a Super-8-type flashback section.
Simón has an instinctive and almost miraculous way of just immersing herself within extended freewheeling family scenes – her camera moving unobtrusively in the group, like another teenager at the party, quietly noticing everything. Yet I wondered if in the end the film fully absorbed and reconciled two opposing needs: the angry need to reproach her extended family's cruel, uncaring treatment of her father and the need to find resolution and closure, to reclaim family membership and to be grounded in that identity.
With unaffected grace and charm, Llúcia Garcia plays Marina, an easy-going, good-natured teen who shows up in Vigo in 2004 with her digital video camera, keen to meet her dad's folks – whom she hasn't seen in years. (These opening scenes are interspersed with quotations from her late mother's diary about coming to live in Vigo with Alfonso, or Fon, Marina's dad.)
Her uncles and aunts, affectionate and enthusiastic and welcoming in their various ways about Marina, all have the same initial reaction, whose significance Simón cleverly reveals: they are stunned at her resemblance to her mother. It is as if Fon's wife has come back from the grave to stir up very mixed feelings.
Almost immediately, Marina finds discrepancies between what she has always been told about her dad's life there with her mum, and what these people are now telling her. Part of her reason for being there is to locate official paperwork confirming Fon's paternity in order to get a grant to study cinema, and she is stunned to discover the family still do not acknowledge her as one of their own. Her existence is missing from Fon's death certificate.
Now she has to persuade her cantankerous and difficult grandparents to swear an official deposition. And they clearly are wary of her – the tetchy grandma even claims that she does not look like her mother. Her grandpa just gives her a grotesquely huge amount of cash for her cinema studies – transparently a crude payoff to get her to go away.
Because the awful truth is that they were angry and ashamed of Fon for suffering from Aids, due to needle use – Marina's mum used drugs, too, and it looks very much as if his parents created the myth that this wild-child woman got their son into bad ways and helped kill him. Now she is back – or rather her daughter is, a blood relation, and they have a learned neurosis about blood. Marina, at first nice and polite, starts to show her mother's fire.
Part of this movie is about the perennial question which will fascinate and defeat all of us: what were our parents like before we were born? What was it like for them to be people just like us? It is at the centre of this distinctive, intelligent, sympathetic drama.
Romería has premiered at the Cannes film festival

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The involvement of native speakers has advanced the study of Mayan languages, while inspiring a new generation of Mayans to reclaim hieroglyphic writing. Groups like Ch'okwoj or Chíikulal Úuchben Ts'íib are hosting workshops, and making t-shirts and mugs using ancient Mayan glyphs to resuscitate them and transmit them to future generations. Mayan languages move north Aroldo was five when he watched his first cousins leave San Juan Atitán for the US. He wouldn't see them again for years, but he listened to their voices on the cassette tapes they sent every now and then telling stories of a foreign land. The first Mayans known to reach the US, Llanes-Ortiz says, came as part of the Bracero Program, which brought Mexican workers to replace Americans who left to fight in World War Two. But the largest waves came decades later, in the late 1990s and 2000s, when Latin American migration began to peak. Guatemalans living in the US went from 410,000 in 2000 to 1.8 million in 2021, all coming from a country of only 17 million. Among these migrants are many Mayans who have settled in states like Florida and California. "The first migrants went to the US, tested the waters and saw how you could earn real money. Then they told their Mam friends, who followed, and soon, they began pulling others," says Silvia Lucrecia Carrillo Godínez, a Mam teacher living in San Juan Atitán, speaking in Spanish. Migration has transformed San Juan from a corn- and bean-growing economy to one reliant on remittances, much like the rest of Guatemala. Today, nearly one in five Sanjuaneros moves to Mexico or the United States for better-paying jobs. "Migration is what sustains our village," says Carrillo Godínez. "The advice of the Mam people in the US to those here is learn to add, subtract, a little Spanish and go to the United States. It's the only way to progress." For decades, Mayan immigrants in San Francisco settled in the Mission District. But, as housing costs soared in the 2000s and 2010s, many moved to the East Bay, particularly the cities of Oakland and Richmond. "There is a direct line to Oakland," says Scott, the linguist. "When I go to San Juan Atitán, and people ask me where I'm from, I don't say the US or California; but I say Oakland, and they know exactly where I'm from." Aroldo has found a local community tied together by Mam and Mayan traditions. They celebrate traditional events and festivals, and help each other through neighbourhood committees. Occasionally, he receives a WhatsApp message in Mam: At jun xjal yab' – someone is sick; or At jun xjal ma kyim – someone has passed. Like many migrants, Aroldo sees his time in California as temporary – it's a place to work until he can return to San Juan Atitán to build a home for his family. Although he still mourns his father and misses his family back home and the fog-shrouded mountains of his childhood, he finds solace in Mam. "There are so many paisanos (countrymen) here that I rarely feel nostalgic. Language makes it harder to miss your land," he says. That's why he always reminds his nephew, who attends an English-speaking school in the East Bay, to speak Mam at home. "First comes Mam, then Spanish, then English," he tells him. * The calculation for the Bay Area was made based on data from the US Census Bureau on the Hispanic population in the nine counties of the Bay Area and their country of origin. --

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