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Ingmar Bergman's daughter, Linn Ullmann: ‘I am not a traumatised person'

Ingmar Bergman's daughter, Linn Ullmann: ‘I am not a traumatised person'

Telegraph11-05-2025
At the offices of her publisher in Oslo, Linn Ullmann is grumbling about the ­recent trend for 'trauma literature'. It's strange, says Ullmann – the 58-year-old daughter of the great Swedish filmmaker Ingmar Bergman and the Norwegian actress Liv Ullmann – that we seem to have reached a point where 'the only thing that matters about a book is what happened to [the author]. It's turning us all into Victorian virgins and dangerous bogeymen. And that's a very uninteresting way to talk about gender and sexuality.'
Ullmann, who is a respected author and journalist in her native Norway, is referring to the kind of book she was determined her ­latest, a lightly novelised memoir called Girl, 1983, would not be. ­Slipping between the first and third person, Girl, 1983 is a splintered, elliptical account of the week ­Ullmann spent in Paris as a 16-year-old girl at the invitation of a 'strung out... in demand, unpredictable' fashion photographer she had met in a lift in New York, and to whom she refers only as K.
K had idly promised to introduce her to some of the most prestigious modelling agencies in Paris; when she gets there, in her new blue coat and red bobble hat, she finds herself in the company of other girls, drugs, and several shadowy, threatening men. On her first night in the French capital, she gets lost after a party and, unable to recall the name of her hotel, winds up at K's flat at two in the morning.
And yet the book is less about that night – which involves sex, and afterwards, the girl wrapping ­her­self in white towels on the bathroom floor, having just vomited – than about the difficulty of forming an account, so many decades later, of what really happened. ­Ullmann (who previously touched on the episode in Unquiet, her 2015 auto­biographical novel about her father) remains unsure of the extent to which she can trust her memories. 'The girl unravels,' she writes, 'whenever I draw near.'
When she first came up against her inability to write about what happened in Paris with any absolute certainty, Ullmann was, she tells me 'so angry with myself! I thought, 'If you are going to write about it, you should remember more.' But once I realised it was OK to write about forgetting, it was no longer a problem.'
A former literary critic and something of a public intellectual in ­Norway, where she lives with her second husband, the writer Niels Dahl, Ullmann peppers our conversation with literary references. These, too, frame her perspective on the events of Girl, 1983, which has shifted over time.
'In a strange way, it followed my experience of reading The Lover, which I've read several times throughout my life,' she says, referring to Marguerite Duras's 1984 novel. 'When I read it in my 30s, I thought it was about a ­sensual affair. When I read it again recently, I thought, for the first time, 'My God! This is about a destructive sexual relationship between a 15-year-old girl and a much older adult!'
To a modern reader, Girl, 1983 is unquestionably about a coercive relationship – K is cruel and controlling – though Ullmann takes care to give the girl her own power. Meanwhile, in the background, an ugly male figure hovers: Z, who many years later will be accused by several women of sexual assault and rape while running a model agency in Paris during the 1980s. Ullmann is quick to point out that she never had anything to do with Z – 'I only found out what had happened after I had nearly finished the book,' she tells me – and refuses either to confirm or deny his identity.
Her wariness is partly ethical, but she's also uneasy about her book being packaged as a tidy story of victim and predator. 'My object was not to tell a victim story,' she says. 'I was much more interested – and still am – in the girl. I used myself. I was interested in her desire and her rage. And part of the delight of writing the book was giving her agency. When she sits up at night and he's sleeping, naked, and she compares a part of his anatomy to a snail without a shell – that was fun to write, because it's giving her agency. I'm not sure if that was mine at 16, but now I can give it to her.' She was keen, too, to capture the complexity and contradictions of adolescent longing. 'I wanted to evoke that feeling of being young and being so incredibly full of desire, and wanting him with every fibre of her body – and then the desire goes – and the shame of that.'
This brings us to the MeToo movement and the impact it has had on the way we talk about sexual relationships between powerful men and younger women. Ullmann is careful to frame such conversations as a complicated topic that's ill-served by oversimplification. 'There can be assault, but the woman can also feel desire, and this is a conversation that also needs to be had. I wanted to write about those ambiguities.'
She goes on: 'Toxic masculinity is a horrible expression. It's being misused. There are toxic women and toxic men, but I don't think it's toxic masculinity when a man opens a door for me or disagrees with something I've said. It's a word that's lazily applied, like 'trauma'. That's a very serious thing. I've never experienced it – I'm not a traumatised person. But some ­people have three traumas a day... I didn't write a trauma novel and I can't stand it when a 29-year-old says, 'I'm so traumatised because...''
Ullmann looks frustrated. 'It's a very lazy way of thinking. Because of course there's assault. But stupid or rude behaviour isn't necessarily assault.'
Ullmann doesn't like speaking much about her parents in interviews beyond what she is prepared to put down in her books. Her mother appeared in 10 of Bergman's films in the 1960s, before the couple split amicably in 1970. Ullmann was brought up by her mother, mostly in America, but she would spend each summer with her father at his holiday home on the island of Fårö, off Sweden's southeastern coast. She and Bergman had planned Unquiet together as a book about getting old, but illness consumed Bergman before they could write it, and it ultimately became Ullmann's homage to him. Like Girl, 1983, it is concerned with the fallibility of memory. 'When we finally sat down with the tape recorder so that I could record him, he already was in the borderland between imagination and fiction and dream,' she says. 'He was the genre I ended up writing in.'
She's interested, too, in the ethics of writing about family members. Her mother is a strong presence in Girl, 1983: initially, she refuses to let her daughter travel to Paris, but later agrees, reluctantly. Liv Ullmann is now 86. In the book, part of which is set over lockdown, we see her contact her daughter from her then home in Massachusetts via fax, which is apparently her preferred means of communication.
'My mother and father are public people and I've been in their stuff, so they can be in my stuff,' says Ullmann, both of whose parents wrote books about their lives. 'My mother would always say the female characters she played in [Bergman's] films were versions of him. She has also said that she wished I had ­portrayed her a little differently [in Girl, 1983], but she knows, she's smart. She's still the most beautiful woman in the world. I'm still a little bit in love with my mother.' Does she think that her mother, during her many years working in the film industry, might have had experiences similar to those her daughter was exposed to in Paris? 'Oh, absolutely,' she says, but refrains from offering further details.
She's similarly circumspect about her father, saying only that 'both my parents were raw, wild storytellers. They had that in common. Growing up around people so immersed in storytelling – and in film particularly – was an education in the power dynamic between the seer and the seen.' And so when she wrote Girl, 1983, Ullmann was keen to restore 'the gaze' as much as she possibly could to the girl. 'I don't think K remembers me... and that is a great freedom,' she says. 'He owned this story back then. I own it now.'
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Subscribe to The New Statesman today from only £8.99 per month Subscribe He responded with an art of reduction: unadorned landscape, faces distinct but rarely individualised, simplified clothing, legible and utilitarian movement (gleaning, log sawing, walking to the fields, sowing corn), and usually no more than two figures. As a result, for all the mundanity of their tasks, his labourers assume a certain monumentality: he offered nowhere else for the eye to go than their bulky, frequently silhouetted forms. This groundedness was partly the result of his method: although he disliked working outside, he did make drawings, and these, with the overlay of visual memory and his own experience of agricultural work, gave the figures their presence. These tendencies were best represented in his celebrated painting The Angelus (1859), depicting two peasants in a field pausing in their harvesting of potatoes to answer the distant church bell's summons to prayer (it is the church of St Paul's at Chailly-en-Bière, where he would later be buried). Millet himself recalled doing this as a boy on the family farm and it is a picture that makes overt the religiosity sensed rather than stated in many of his paintings. 'The human side of art is what touches me most,' he wrote, and his pair of heads-bowed figures express a simple but profound faith – and to some of the painting's viewers a stoic acceptance of their lot that amounted to a statement of the natural order of human society. While Camille Pissarro would later dismiss the picture as a work of 'idiotic sentimentality', another critic thought that in the image: 'The sonorous waves from the steeple mix… with the fluid waves of air, with the vibrations of light and colour, and the heartbeats of the artist.' The young Van Gogh, before he became a painter, wrote to his brother Theo that: 'That painting by Millet, L'Angélus du soir, that's it, indeed – that's magnificent, that's poetry.' And Salvador Dalí believed it to be 'the richest in unconscious thoughts that ever existed', discerning in it not just a sexual drama (the husband covering his genitals to protect himself against castration by a wife with the outline of a praying mantis) but a couple mourning the death of their son. That it was a significant work, whatever exactly it might mean, was not in doubt: in 1889, the painting was sold at auction for 553,000 francs, then a record price for a modern picture. Other painters, such as George Clausen and Jules Bastien-Lepage, would find inspiration in Millet's work and adopt his themes. However, they added a naturalism that would in turn dilute the numinousness that was a potent feature of his pictures. Meanwhile, there was one more task for Millet's rural beasts of burden to perform: in return for his paintings depicting the quiet dignity of their lives, they helped their one-time fellow son of the soil to financial comfort and the Légion d'honneur. Millet: Life on the Land The National Gallery, London WC2. Until 19 October [See also: Trade unionist Joe Rollin: 'Orgreave was a trap, and we fell for it'] Related

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