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A party of would-be diners are
constantly frustrated in their search for food. The
rituals of food and drink, for Bunuel, conveniently
signified the whole structure of 'civilisation', by
which mankind seeks to create meaning and impose order on
the absurdity of life. Challenge or remove them, and chaos
threatens.
The guests arrive at the
Senechal home for a dinner party, only to discover that the
invitation had been given for the following evening. This
miscommunication proves to be the first in a series of
unusual events that invariably prevent the Thevenots (Paul
Frankeur and Delphine Seyrig), the Senechals (Jean-Pierre
Cassel and Stephane Audran), Don Rafael (Fernando Rey), and
Florence (Bulle Ogier) from enjoying a meal together. An
alternate plan to dine at a local bistro is foiled when a
funeral wake for the restaurant owner is held in an adjacent
back room. Another dinner party is promptly cancelled
when the Senechals sneak away from the house for a moment of
intimacy, and the guests mistakenly conclude that a raid on
the house is imminent. The women meet for drinks, but are
informed that the cafe is out of tea and coffee after an
unusually busy day. A subsequent dinner party is also
disrupted when the military unexpectedly turns up for
training exercises at the Senechal estate. Even dreams
provide little respite for their frustrated efforts to hold
a dinner party, as the guests inexplicably find themselves
seated on stage during the performance of a play, or
creating an international crisis when the colonel (Claude
Pieplu) insults the obscure Republic of Miranda, in front of
the ambassador, Don Rafael.
Luis Bunuel creates an absurdly comic and wickedly incisive
portrait of the meaningless social rituals and polite
hypocrisy of the upper middle class in The Discreet Charm of
the Bourgeoisie. By interweaving exaggerrated reality with
lucid dream sequences, Bunuel blurs the distinction between
civilized behavior and social indictment. As in
THE EXTERMINATING
ANGEL, the inability of the guests to enjoy a
defining ritual associated with their class results,
paradoxically, from an unwillingness to break from social
tradition. In essence, the dinner party provides the
means for validating social worth, and therefore, becomes an
indispensable, self-perpetuating event for the guests.
But inevitably, like the repeated image of the weary guests
walking on a deserted street, it is an endless and
incomprehensible path that ultimately leads nowhere.
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