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Director/Screenwriter/Actor: Georges Méliès
By Roderick Heath
On the 27th of December, 1895, Georges Méliès attended a special event arranged by the inventor brothers Auguste and Louis Lumière. The brothers had recently perfected the machine they called the cinematograph—a creation that combined functions of moving picture camera, processor, and projector—and had been showing off the results around Paris throughout the later weeks of the year. On this night, they invited various showmen and theatrical impresarios to see the results of their labours. The invitees were to be one of the very first movie audiences, and at least one of them would soon become a pioneer of a new art. The Lumières had conflicting aims in the exhibition. They were exposing their creation and hoping to stir interest and publicity, which would help protect it from their many rivals, including Thomas Edison. But they also had avowed high-minded, scientific purpose for their invention on the cusp of dispatching a corps of photographers around the world to shoot documentary footage and exhibit the results. Méliès was an experienced stage illusionist who owned and managed the Théâtre Robert-Houdin, built by that famous magician. Méliès had become a success thanks to his meticulous attention to his theatre’s running and ingenuity in providing its attractions. Like all of the impresarios, he was transfixed by the new mode of communication the Lumières presented, and he jostled with the owner of the Folies Bergère in trying to buy their camera. But the brothers refused all offers.
Méliès got around this by travelling to London and purchasing another manufacturer’s projecting device, which he adapted into a noisy but working camera, at first directly copying the short films the Lumières had made and showing them in his theatre as a side attraction. Méliès discovered peculiarities in this new tool as he went along, as when his camera jammed whilst shooting a street scene. When filming was restarted, a moment of time had elapsed. When projected, Méliès saw the resulting jump and realised this basic quirk of the invention could be utilised to realise tricks similar to what he worked on stage. What was could suddenly become something else, only in the reality of film. Edison had already pulled a trick like this in one of his movies, but Méliès would make it the basis of a new expressive form. Méliès quickly found popularity with his new obsession far greater than what even his theatrical success could aspire to. He built a film studio in Montreuil, brought over his stock company of players, and began making movies with the verve and industry of someone who knew how to make and stage a show, as well as the quicksilver acumen required to adapt to a new medium. Most of his early works were only a few minutes long, but he tackled every subject he could, from ripped-from-the-headlines dramas like Divers at Work on the Wreck of the Maine (1898) and The Dreyfus Affair (1899), to titillating stag-circuit shorts like After the Ball (1897), and the proto-horror films Le Maison du Diable (1897) and Robbing Cleopatra’s Tomb (1899).
Méliès’ work provides the bridge between the show business of one age, the theatre of belle époque Paris and the Victorian era stage fantasia, and the oncoming time of cinema. Illusionism was Méliès’ stock in trade, but it wasn’t just his love of theatrical stunts and sleight-of-hand that would influence his drift towards spectacle and the realm of the fantastic. His was a genuine love for and affinity with such fare, particularly what was called the “féerie” on the French stage—pageants and spectacles based in mythic and supernatural tales, dusted with a light and evanescent quality of transformative wonder, safe for young audiences in their colour, but also dusted with delicate, good-natured eroticism. Méliès captured the essence of this style as he began to specialise in stories exploiting his gift for realising fantastic imagery. In 1899 he made the six-minute Cinderella, an extremely straightforward telling of Perrault’s story. This proved so popular it gained him international clout and international legal problems, as the popularity of his works with pirates became increasingly galling. Under the banner of his production company, christened Star Films, Méliès eventually began work on his most ambitious film to date, spending 10,000 francs and taking four months to make it, eventually producing a film over fifteen minutes long. This odyssey was Voyage dans la lune, or A Trip to the Moon, inspired by ideas from Jules Verne’s novella of that title and H.G. Wells’ First Men in the Moon, via, perhaps, Jacques Offenbach’s light-hearted operatic spin on Verne.
Méliès’ work dated quickly in its day, as the fast-moving tides of technology and taste almost resulted in its total loss, swept away just as CD-ROM and VHS have been in the very recent past. After Méliès fell into ruin and obscurity, his rediscovery came when cinema first started looking back over its shoulder at the past. A Trip to the Moon is so familiar as a totem of pop culture inception today that it can seem near to cliché. And yet it’s as tantalisingly strange, witty, and original now as it was a century ago, a broadcast from the very edges of technological memory and modern reference. Of all the things cinema has been and is now, a seed for so much lies within A Trip to the Moon. It’s an experimental work, feeling out the peculiar textures and tricks of this new expressive form recognising no limits, only a basic set of proposed rules and a governing urge. It’s a protosurrealist’s fantasia mapping out the universe as annex of the interior imagination. It’s a pure auteurist relic created by a man who tackled and manipulated every aspect of his burgeoning craft. It’s a work of spectacle driven by special effects and a desire to wow an audience with visual impact. It’s a spry and funny burlesque on the themes of genre fiction and the stuff of official mythology, as well as the new, exciting, more than slightly terrifying concepts of the age of mechanisation and expanding consciousness marking the end of the Victorian era and the onrush of the new century. Sixty-seven years later, humankind would actually pull off the adventure Méliès conjured.
A Trip to the Moon commences with a gathering of astronomers. The presiding Professor Barbenfouillis (Méliès himself) proposes firing a manned projectile to the moon with a giant gun, much to the excitement and consternation of his fellow scientists. A rival argues with him, plainly decrying his plan as preposterous, an exchange that devolves as Barbenfouillis tosses papers and paraphernalia at his adversary. Others agree to the proposed expedition and the mad-bearded professor shakes hands with them. Like much of the film, this scene seems very simple, with the unmoving camera, the stage-pageant sprawl and mime-show action. And yet it’s stuffed full of allusions, sign-play, and waggish jokes. Méliès depicts not contemporary scientists in the strict, professionalised garb of Victorian science but as medieval alchemists sporting cloaks decorated with celestial objects. Immediately apparent in this vignette is the way sexuality becomes a refrain, and above all show business itself; A Trip to the Moon is a paean to its own evocation of showmanship as a triumphant value. Cute stenographers write down the scientists’ every word, and a line of trim-waisted chorus girls enter to give the senior scientists the gifts of telescopes, which then transform into stools for them to sit on.
This fillip of visual humour has resonance, suggesting the way wonder is often transmuted into stolid function: these men are used to romanticising whilst sitting on their equipment, and their journey is glimpsed as something of a Quixotic tilt not merely at exploration but at regaining lost youthful pluck. Méliès surely hadn’t read any Freud and yet the phallic note in those telescopes is insistent, and recurs later when the chorus girls are needed to help fire off the gigantic cannon. The opening tableau pictures the scientific realm as a cabalistic enclave with roots in weird esoterica and antisocial elitism, but pointing the way forward with industry and inspiration. Perhaps there’s some hint here of the filmmaker’s cunning in regards to his audience’s understanding of forces rapidly changing their lives, an aspect that complicates the film’s usual characterisation as an epitome of an early twentieth century statement of bold forward-looking. Of course, Méliès is also aware that his very film itself is part of those transformative forces, and the very last shot conflates Méliès’ mastery of his new art and the act of heroic discovery. Barbenfouillis’ sketch on a chalkboard becomes great undertaking, as witnessed in the second and third tableaux, as they have their projectile built and great gun forged. The scientists immediately set about modernising themselves, changing out of antique gear into the clothes of Montgolfier-era gentlemen adventurers. Barbenfouillis and his cabal inspect their brainchild’s realisation in the second tableau, but the savants are out of place in this workaday environment, as one man trips over a tub to the great amusement of the workers.
If A Trip to the Moon repeatedly envisions scientific endeavour and venture into branch of show business, these scenes carry a hint of Méliès’ respect for the process required to produce anything wonderful, as the painted backdrop behind the projectile recognisably reproduces Méliès’ own studio. But the arts of Victorian metallurgy and industry become mere cardboard and paintwork. A Trip to the Moon revisited ideas Méliès had first explored in his whimsical 1899 work An Astronomer’s Dream, which had similarly envisioned an arcane concept of a skygazer dreaming of star-riding nymphs and a frightening moon with a man’s face that at one point eats the dreamer hero. A Trip to the Moon reordered these touches into a more elaborate edition, with the film’s famous central image quoting but also inverting the vision Méliès had offered three years earlier, as a product of human labour careens into the eye of the man in the moon. A simple inversion of a personal joke, certainly, but also an idea that reflects a changed attitude. Suddenly, humankind is no longer so at the mercy of the universe’s caprices. An Astronomer’s Dream betrays a certain level of anxiety filtered through comedy, a sense of the world just beyond our ken as both enticing and threatening; the promise of A Trip to the Moon has been the key promise of cinematic scifi ever since, that wisdom and applied intelligence might turn threat into triumph. The dreamer has become warrior with the way of things. And yet, of course, the aura of dreamlike plunge and the image of the cosmic feminine remain powerful in A Trip to the Moon.
Seven years had passed since the first time Méliès first saw a motion picture. Cinema was coming together with Promethean fire, and still only a fraction of the distance of the path it would travel. To watch the earliest fragments of moviemaking, the work of Edison, the Lumieres, and the handful of other pioneers in the field, is to stare at the very liminal edge of any sense of the past in motion, and the fleeting illusion of human subjects caught in a moment of life, like some form of spiritualism. How much it would evolve again in the following decade and a half, in terms of the techniques of visual storytelling, shifting from Méliès’ mostly fixed camera to the aggressively mobile and expressive camera of the likes of D.W. Griffith and his generation. Méliès brought a school of illusion from the stage to the screen with the essential presumption that one could be used like the other. To him, the camera was conjuring device and an imaginary audience member in his beloved Théâtre Robert-Houdin beholding the wonders he and his creative team could parade before it. Lack of worry about where the camera was and what it was doing at least freed him to labour on his other effects, as the hand-painted settings and props sprawl across the screen, creating an alternate reality, mysterious, beautiful, protean.
Whilst the film presents only 17 apparent shots with a resolutely rectilinear perspective, it consists in fact of many more: Méliès’ camera passivity is another, carefully controlled illusion. One irony of passing time is that today with many filmmakers competing to outdo each other in masking their technique in elaborate tracking shots and the like, Méliès’ efforts in creating an illusion of sustained reality from a rigorously direct perspective feels less antiquated on at least this level. We can also see the jumps in Méliès’ sense of the camera by looking back to Cinderella with its cluttered but also simpler mise-en-scène and basic camera tricks just three years before—here the shots tend to stand back further, but are also more cleanly composed and energetically arranged. The vibrancy of the sets also betrays a more confident sense of what the frame could contain, what the eye could handle zapping down at it from the screen. The film’s third tableau, a shot of the astronomers overlooking the enormous undertaking of forging the cannon, is relatively brief but one of the most fascinatingly realised and visually dramatic moments, with Méliès using forced perspective, plumes of steam and smoke, and streams of liquid metal. This is a direct transposition of a vivid passage in Verne’s novel, revealing Méliès as adaptor as well as free improviser. The basic visual presumption here is still theatrical, but the shot betrays an interest in conveying process, the art of construction and the spectacle of industry in itself, that has moved beyond the tableaux style into something more definably cinematic, a seed for the epic style in filmmaking. Méliès’ shifts from shot to shot come with dissolves, embryonic film grammar giving the film the mobility the camera lacks.
The next three tableaux are the most familiar moments of A Trip to the Moon, indeed some of the most instantly recognisable in cinema history, endlessly excerpted and anthologised as they’ve been. The moon shot project reaches its moment of truth in the midst of public excitement and publicity coup. The scientists climb into their shell and a cohort of chorus girls load it into the great cannon, before a uniformed military officer (François Lallement, one of the Star Films cameramen) signals the gun to be fired. The shell flies through the ether, and the moon, envisioned like an illustration out of a children’s book with man’s face upon its dial beaming beatifically down upon the Earth, receives the interstellar slug right in the eye. These scenes again take Verne’s novel as blueprint, but subject it to a highly satiric attitude. The great business of conquering space is presented not as pure, stoic, Apollonian venture growing out of diverted military force but a carnival of enterprise that mocks martial swagger—the rifle-toting, trumpet-blowing, flag-waving marine entourage are girls who look like a rough draft for Mack Sennett’s bathing beauties (including Méliès’ lover and later wife Jeanne d’Alcy), sending a bunch of old farts to the moon with a gun blast that needs more than a little womanly priming. Méliès’ mischievous take on great nationalist adventures here betrays his background in drawing political cartoons, as well his impresario’s understanding that there is no event so great that can’t be sexed up a bit.
And, of course, the man in the moon receiving the shell in his eye still blazes with comical and technical genius, one of the greatest sight gags ever to grace celluloid. This sequence utilised Méliès’ technique, pioneered on The Man with the Rubber Head (1902), of approximating what would become the rack or zoom shot (except that the subject was moved closer to the camera rather than the more familiar practice, because the camera was too heavy), to provide a sense of motion. That motion is to give a sense of zeroing in on the moon, which starts off as a vague, mysterious object, charged with enigmatic meaning, then revealed as an animate being who splutters with pain and offence once he gets the iron slug lodged in his brow. Méliès knew well it was a killer image, utilising it as iconography in the film’s last shot and as core advertising motif. Here we seen encapsulated in image and action not just a great piece of humour and a technical innovation, but a pivot of ways of seeing the universe, an idea that legitimises A Trip to the Moon as science fiction and not just playful fantasy. Méliès signals his conversance with a panoply of mythical figures as common motifs in theatrical fancies throughout, and knows his audience is too; the projectile is the hard smack of new scientific possibility right in the eye of a poetic worldview. The idea of landing on the moon is an act of blasphemy according to one unit of values and a simple jaunt to a strange place in another. One irony here is that the filmmaking Méliès was now espousing would soon mostly sweep away the theatrical world he was rooted in, and invent new pantheons of myth to fill in for what he counts as cultural lingua franca. Of course, the tendency of humankind to write its own image on the universe has never really left us. It’s core to understanding some of the most ambitious science fiction films, from 2001: A Space Odyssey’s (1968) depiction of interstellar destiny to Solaris’s (1971) sarcasm towards the notion in encountering the truly alien that can only mimic the onlooker, eternally retarding and frustrating understanding with the collaboration of our most parochial reflexes.
Méliès offers this vignette as a kind of abstract, symbolic commentary on the idea of landing on the moon, only to follow it up with a different, more literal version of the same thing. The shell actually skids to a halt on the moon surface, depicted realistically as a craggy, brutal landscape, if also, not so realistically, as a place with a breathable atmosphere. The scientists climb out of the shell only for it to slide into an abyss, and, amazed by the sight of the Earth rising on the horizon, they settle down to try and sleep. Méliès revisits the core joke of The Astronomer’s Dream here as the snoozing savants either conjure up the spirits of the ether in their dreams or miss seeing them because they’re asleep, and again Méliès evokes the mystical way of looking at the universe with erotic overtones. The Pleiades look down in bewildered amusement, depicted as a flock of disembodied girls’ heads framed by stylised model stars, the snoozing old men still cheated of their true promised land. The moon goddess Phoebe (played by regular Méliès player and stage star Bleuette Bernon) and irate old Saturn argue over what to do about these interlopers, a fight Phoebe wins: she causes a gentle snowstorm that wakens them and drives them follow their shell into the abyss. The concept of the beneficent cosmic force overlooking sailors on the celestial ocean is, in spite of science fiction’s nominal agnosticism, a constant refrain in a lot of the genre’s screen existence, but Méliès’ sense of humour about the notion is rarer, the contrast of beatific Phoebe and ranting Saturn, who leans out of a portal in the side of the planet bearing his name, pictures the gods as comedy neighbours.
Descending into the valleys of the moon, the explorers find an exotic and fertile world where strange transformations can occur—Barbenfouillis finds his umbrella takes root and grows into a colossal mushroom. Here Méliès turned to Wells for inspiration, borrowing his moon inhabitants called Selenites to provide plot complication lacking from Verne, whose space projectile had simply rounded the moon and glimpsed the possibility of strange things existing on the dark side. One of the Selenites, weird, crustacean-like hominids fond of leaping bout like acrobats, erupts from the underbrush and intimidates the scientists sufficiently to make Barbenfouillis strike out with another umbrella, causing the alien to explode in a puff of smoke. He does the same thing to a second Selenite, only for a small army of the aliens to give chase and capture the hapless Earthlings. The captives are bound and paraded before the king of the Selenites, who sits on a throne in an alien city, surrounded by his harem of moon maids. Infuriated, Barbenfouillis wrenches at his bonds and snaps them, grabs the king and hurls him to the ground, exploding him, before the humans run for their lives. Méliès provides a sense of propulsion and quickening rhythm here, spurning the languid, dreamy mood of the scientists’ arrival on the mood as the action becomes urgent, presenting a resolutely linear, comic book-like sense of action as the heroes flee across the frame, chased by furious Selenites, but not yet offering simple cuts between the scenes, still delineating the change of scene with the dissolve. The result offers a kind of embryonic montage.
Some have theorised Méliès intended A Trip to the Moon as a purposeful lampoon of imperialist practices and values, apparent in the bumbling but real aggression of the scientists crashing in upon a foreign culture and wreaking havoc. Méliès was probably aware of a mode of mockery of folly going back to Cyrano de Bergerac’s own supposed adventures to the moon, part of his subversive method of mirroring absurdity on Earth. Méliès himself had spent time working as a leftist political cartoonist, taking aim official pieties and pomposities, and he had stirred fights in cinemas by explicitly taking a pro-Dreyfus stance with his film about the case. Later, with one of his last epics, Conquest of the Pole (1910), Méliès would be less abashed in poking fun at suffragettes and their opponents. A Trip to the Moon is filled with images smirking at the hoopla of nationalist intrepidity and the idea of timid humans faced with frighteningly wilful organisms. Whilst such readings might easily be taken to unlikely lengths, it is plain Méliès has a lot of fun transposing the template of imperialist-era adventure stories onto the moon, following the same basic pattern as any Tarzan story, but keeping tongue deep in cheek: the explorers tramp into the unknown, are captured by hostile natives and paraded before their overlord who embodies an archaic ideal of lordly domain, before the heroes make their escape. It’s certainly a long way from Wells’ portrait of the Selenites as a sentient race governed by resolutely different social and biological constructs. Blood-and-thunder plotting is, however, viewed through Méliès’ sensibility, the playful, naïve state of early cinema, and the traditions of the féerie, finding comic diminuendo in the fact that the Selenites explode rather than die realistically, and the easy manner in which Barbenfouillis breaks the ropes that bind him. Méliès’ moon bleeds but his Selenites disappear in puffs of theatrical smoke, the universe turned animate and life no more than a moment’s dream.
Méliès nonetheless dashes with breathless art towards his climax as the scientists locate their craft and climb in, whilst Barbenfouilles labours to pull the shell off a cliff, finally succeeding just as a lone Selenite grabs hold of the shell and is dragged over the edge along with it, plunging back towards Earth. This moment suggests Jack and the Beanstalk as another fairy tale influence on Méliès, another story of a naïve man ascending to a strange land, whilst Méliès abandons any pretence to scientific realism in favour of straight fantasy logic. Méliès has the shell splash-land in the ocean, the only use of any real, outdoor location in the film with the shell and splash superimposed over real waves. The shell sinks into the ocean depths, actually a fish tank, and then is pulled back to shore by a ship—a sliding cardboard cut-out pulling a similar mock-up of the shell, from which a handheld puppet waves a flag of triumph. These effects are obviously incredibly primitive on one level, and yet ebullient in their zest and stirring in Méliès’ willingness to use any and every trick to tell his story in as visually inventive and dynamic a manner possible. Here is the essence of a delight in artifice as its own aesthetic value that many a much later filmmaker, from Terry Gilliam to Tim Burton and Michel Gondry, has embraced. Questions of realism or artifice were probably entirely incidental to Méliès considering the nature of early filmmaking, and yet one can’t help but feel he was the kind to choose artifice every time.
The scientists make their triumphant return to their homeland with their Selenite captive, who is paraded before crowds and forced to dance, whilst Barbenfouilles is immortalised in statue as the conqueror of the moon, with the slogan “Labor omnia vincit” on the pedestal. Méliès retains hints of his acerbic side here, with an undertone of violence in the scientists’ success—the statue of Barbenfouillis depicts him with boot planted on the moon with the shell lodged in its eye, whilst the Selenite has been reduced to dancing bear. But the overall tone is one of pure elation, an envisioned moment of triumph that codifies all the confidence and joie de vivre not just of Méliès and his filmmaking team but of the young twentieth century itself, just starting to look up not just in fantasy but true ambition. Méliès evokes the masque dance used to end some theatrical performances in celebratory mood, and underlines his work here above all as an expression of carnivalesque joie de vivre, a work that stands above all as a tribute to the very idea of dreaming big. It was an apex of ambition and accomplishment for Star Films. Méliès had drawn on the theatre world he loved to help augment his vision, utilising friends who were singers in Paris’s music halls as his crew of scientists, beauties from the Théâtre du Châtelet as the cannon girls and star maids, and acrobats and dancers from the Folies Bergère as Selenites.
A Trip to the Moon’s influence is incalculable—every special-effects spectacle, every alien that stalks the screen in every scifi film owes it a debt of gratitude. The influence hardly stops at genre borders either. Edwin S. Porter’s seedling western The Great Train Robbery (1903) would take licence from the film’s shunting film grammar, controlled theatrical viewpoint, and dashing action style, echoing on through a vast array of horse operas and action films. D.W. Griffith would state he owed Méliès everything. The director’s own masterpiece is perhaps a purer fantasy, made four years later, The Kingdom of the Fairies, still just as stagy in some ways but now overwhelming the cinematic frame with shifting planes of vision and effect, and conveying the essence of the féerie Méliès loved so much for cinema’s posterity. But it was A Trip to the Moon that made Méliès the most famous of early filmmakers and which will probably always define his contribution. The only problem with Méliès’ success was that it was so inescapable. He had changed the way a very young art form conversed with its audience and expanded its scope to become a zone of pure creative vision, diverting the form away from the Lumieres’ vision of a tool of veracity. He had set in motion processes that would make him the first real movie king and the first to be dethroned by shifting tastes, evolving styles, and the brusque way of business that would soon dominate what turned quickly from enthusiast’s pursuit to heavy industry. Méliès had employed all that his studio and the theatrical world of Paris could offer, but all that was doomed to be swept away or radically transformed by an age of movable entertainment feasts. The century for which he had provided a fanfare would indeed eventually see men land on the moon after times of grotesque tragedy and grand calamity. The flame of grace that still gutters within A Trip to the Moon, in its charming and naïve proposition of the future by way of the past, is that it remembers that moment when anything seemed possible for us. Labor omnia vincit.
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Director/Screenwriter: René Féret
2016 European Union Film Festival
By Marilyn Ferdinand
On April 28, 2015, actor/director/screenwriter René Féret died, less than a month shy of his 70th birthday. Féret is something of a mystery to moviegoers outside of France; his only directorial effort to have gained widespread distribution is Mozart’s Sister (2011), a fictional imagining of the largely unrecorded life of composer and pianist Maria Anna (“Nannerl”) Mozart, lost in the shadow of her brother as her sexist father pushed him to the forefront, and without a single extant work to her name. Mozart’s Sister was the first film Féret made about a famous person, but his directorial oeuvre is filled with autobiographical works and stories that revolve around families, and he frequently casts members of his own family in them. Anton Chekhov 1890, his final film as a director, encapsulates many of his interests with his distinctly French point of view.
Unlike Nannerl Mozart, a great deal is known about Anton Chekhov, the towering Russian writer who is credited with helping to found the modernist movement in literature. His short stories were much admired by his countrymen, writer/artist/art critic Dmitri Grigorovich and legendary writer Leo Tolstoy. He was very close to his five siblings and mother, though he generally despised his Bible-thumping father, and brought the family under one roof when he became their sole financial benefactor. He was also a practicing physician all his life and loved a great many women while avoiding marriage until three years before his death from tuberculosis at age 44.
Féret hews close to the facts of Chekhov’s life and chooses judiciously which elements to dramatize, beginning in 1890, when Chekhov is first approached by prominent publisher Alexei Suvorin to begin writing stories for his St. Petersburg newspaper, New Times, and ending with the first production of The Seagull in 1896. His approach to depicting that life gains inspiration from Chekhov’s naturalist approach to drama in his four timeless works, The Seagull, Uncle Vanya, Three Sisters, and The Cherry Orchard.
Féret’s fortuitous choice to play Chekhov, Nicolas Giraud, is a handsome, quietly charismatic man much in the mold of the writer himself, the center of attention for the whole family. When Suvorin (Jacques Bonnaffé) and Grigorovich (Philippe Nahon) come in search of “Antosha Chekhonte,” whose short stories published in a small paper startled them with their originality, the family bands together to keep Anton under wraps until they can determine the pair’s intentions. Féret establishes in this opening scene of high spirits the particularly close bond between Chekhov and his sister, Masha (Lolita Chammah), and his four brothers, who all sleep together, two in bed and the rest on the floor.
It is Anton’s bonds with brother Nikolai (Robinson Stévenin) and Masha that punctuate the turning points in Féret’s drama. Nikolai is a talented artist suffering from tuberculosis whom Anton persuades to abandon his dissolute life in St. Petersburg to come home, where he will illustrate Anton’s works and be cared for properly. Nikolai has the idea that he wants to visit a penal colony on the island of Sakhalin to view its living conditions, and makes Anton promise to travel with him. When Anton fails to prevent his brother’s death, he decides temporarily to give up writing—Féret has Giraud melodramatically toss a couple of manuscripts into the fireplace—and undertake the arduous two-month trip to Sakhalin. The result is the sociological treatise The Island of Sakhalin, published in 1893-94.
Masha appears to be the true love of Chekhov’s life. She copies all of her brother’s works to be submitted to his publisher, is his confidante via correspondence about his life in Sakhalin, and is the person through whom Chekhov meets Lika Mizinova (Jenna Thiem), a woman in a loveless marriage with whom he has an affair. Although Lika’s love for Anton is unrequited, her parting words to him after his final rejection become part of Nina’s dialogue in The Seagull.
Féret portrays the Chekhov circle as similar to the doomed families in his famous plays, emphasizing the consumptive Nikolai, the ardent romantic Lika, and Anna (Marie Féret), a teacher at Sakhalin who has shaved her head as an example to her lice-ridden students and, of course, fallen for the kind, flirtatious writer whose works she adores. At the same time, Féret offers a Francophile interpretation of their story. L’amour takes a very prominent place in the film, with Lika and Anton’s affair (and Thiem’s obligatory nude scenes) and Anna and Anton’s repressed affair consuming a fair amount of screen time.
It appears Féret shot largely with natural lighting, and his DP, Virginie Surdej, makes the most of the candlelit interiors and natural landscapes. One scene where Anton interviews Sakhalin’s prisoners in what looks like an empty barn has them emerge from the shadows near the walls into the light coming through the door as Anton enters and sits at a desk recording their experiences, an effective visual metaphor for the revelations Chekhov will soon publish. Féret uses music only when filming action, which, to me, seemed like unnecessary filler to attract our gaze. The production is rather too pretty, a collection of well-appointed drawing rooms, picturesque estates, and spotless, fashionably dressed characters. Even the prisoners seemed to have carefully arranged rags and dirt.
The Seagull was not a success when it premiered and didn’t gain recognition as a masterpiece until it was remounted in 1898. Féret doesn’t give us this information, preferring to allude to the radical transformation in acting styles that must have confused audiences by having Chekhov berate his actors during a rehearsal for their artificial line readings and melodramatic gestures. Of course, melodrama has fallen far out of favor, but I wonder whether Anton Chekhov 1890 might have benefited from a more passionately Russian approach similar to what John Huston achieved in sounding some very Irish notes in filming James Joyce’s, The Dead (1987)—a similar family affair that was the director’s last film. Regardless, Anton Chekhov 1890 is a well-crafted period piece that does justice to its subject.
Anton Chekhov 1890 screens Sunday, March 6 at 3 p.m. and Thursday, March 10 at 8 p.m. at the Gene Siskel Film Center, 164 N. State St.
Home Care: A home health nurse finds out she needs care every bit as much as her patients in this rueful look at small-town life and middle-age regret. (Czech Republic)
Forbidden Films: Free speech is debated in this somewhat crude documentary look at Nazi-era films that have been banned from public viewing. (Germany)
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Director/Coscreenwriter: Jacques Tati
By Marilyn Ferdinand
This is part of the Criterion Blogathon hosted by Criterion Blues, Speakeasy, and Silver Screenings.
Jour de fête was the very first film I saw that was directed by France’s comic master Jacques Tati, and I’m delighted to say that it began a love affair with his relatively few, but endlessly intriguing filmic creations that I don’t expect to end before I do. Our acquaintance was made in 1995, the year the color version of the film was restored and made available to viewers for the first time by his daughter, Sophie Tatischeff, and cameraman François Ede. It played the Music Box Theatre in Chicago, and I can’t say that the restoration of the failed Thomson-Color experimental color process looked all that great—in fact, it was pretty dreadful, at least to someone who had never seen it in the black-and-white version, or should I say in one of the two spot-tinted black-and-white versions, one with and one without a painter character.
Still, nothing could hide the genius of Tati and the great love he had for cinema and France. Paying a visit to a one-day fair in a small French town and watching the hilarious misadventures of the local postman, played by Tati himself, was the most pleasant vacation I could take from my big-city woes—woes with which Tati would empathize and lampoon repeatedly in all of his feature films. Jour de fête, his feature debut, was his deceptively simple first volley at the giant maw of modernity.
The opening image of a caravan carrying merry-go-round horses down a snaking road to a town square, a young boy skipping behind in anticipation, conjures the idea that we are entering an enchanted valley that time forgot. We even have a fairy tale narrator—a severely bent old woman leading her goat and commenting on the people and activities surrounding her. Once in the village, we see nothing but horse-drawn vehicles and bicycles conveying objects and people, even elegantly dressed people come to town to attend the fair. Livestock and chickens walk and flap around the square and freely wander in the homes of their owners.
As the carnies unload their truck to set up their rides, midway games, and movie theatre, one of them, Roger (Guy Decomble), spies a lovely young woman, Germaine (Santa Relli), beautifully framed in a third-story window. The two flirt across the distance until his wife emerges from their caravan to give him what-for. Nonetheless, Germaine hurries down to the square, and in a sweet and ingenious scene, the two appear to carry on a flirtatious conversation with the dialogue from one of the movies to be played that day substituting for their voices.
We get an oblique hint that Tati’s entrance is imminent when Roger’s wife is shown to a mailbox where she can drop a letter. Soon, traveling the same winding route as the carnival workers, the real entertainment of the evening arrives. Like an old vaudevillian transferring his act from stage to screen, Tati arrives in the postman character from many of his short films, most notably The School for Postmen (1947), back straight as an ironing board, trousers fastened to his ankles with bicycle clips, and arms flailing to swat the wasp that dogs his descent.
For the rest of the film, Tati as François performs one gag after another with exquisite physicality. Around the village, he is a friend and helper, someone the villagers turn to as perhaps the only government official around to take a leadership position. For example, in one of my favorite gags in the film, the men of the village are trying to erect a pole in the middle of the square from which they can hang a banner with the French tricolors. The pole bobs precariously around the square until François is prevailed upon to lead the effort. He gets everyone organized, instructs a rope handler how to brace himself with the rope, and the pole gets raised. The cleat that will hold it in place still needs to be secured, but strangely, the man with the hammer keeps missing the spike. As François looks into his face, we get a close-up of his crossed eyes, a dead ringer for silent film comedian Ben Turpin. François moves one of the spikes to the left of the one on the cleat, and our man hits his target dead on.
However, this regard by the villagers encourages François to adopt an officious manner, causing those who meet him for the first time to make him the butt of their fun. Two of the carnies entice him into a café, get him drunk, and use a handheld kaleidoscope to circle his eye with black pitch. His staggering attempts to get on his bicycle and complete his route see him plunging helplessly into a thicket and attempting to ride a fence that has entangled his bike, scenes that play all the more hilarious for Tati’s uncomprehending distractedness.
When he finally returns to the square, he and the villagers are inspired by a preposterous newsreel of U.S. postal service efficiencies, including the use of helicopters and parachutes to get postmen through their appointed rounds. François decides to deliver mail “American style,” and devises methods to mount, dismount, and drop off letters with such speed that he even manages to outpace a cycling team on the road. (Is it possible that the USPS decided to sponsor a professional cycling team some 50 years later because of Tati?) The villagers cheer him on all the way as he skewers their mail on hoes, silently sneaks a package containing new shoes onto a block just as the butcher is bringing down his cleaver, and runs two cars off the road. When he finally speeds right off the side of a bridge and into a creek, our ancient narrator picks him and his bike up and rides them into town.
The ambition of the stunts pushes the film into surrealist territory. For example, a long sequence where his bike takes off on its own, forcing François to give chase, quite reminded me of the absurdist novel by Flann O’Brien called The Third Policeman in which a character steals bicycles when he believes their riders have exchanged too many cells with them and have become more than 50 percent bicycle. Tati filmed without sound, and his ability to play with the soundtrack to insert dialogue and diagetic sounds in addition to his gloriously quaint music allows him to orchestrate his humor precisely.
For a first feature, Tati has surprisingly strong control, calling on the conventions of silent films and vaudevillian stunts and recrafting them into a cinematic ecosystem all his own. While he was not able to achieve the color palette he so clearly wanted with this film, as indicated by the dialogue he wrote, his later films fairly vibrate with color. Finally, while the horrors of the modern, mechanized world would come in for more specific drubbing in such later films as Mon oncle (1958) and his crowning masterpiece Play Time (1967), his contempt for cars and Parisians gets its first voice here. Jour de fête is an auspicious beginning for a very distinctive and masterful filmmaker.
The Criterion two-disc set includes two alternate versions, a partly colorized 1964 version and the full-color 1995 rerelease version; “A L’americaine” (“American Style”), visual essays on the film by Tati expert Stéphane Goudet; Jour de fête: In Search of the Lost Color, a 1988 documentary on the restoration of the film to Tati’s original color vision; and the original trailer. The film is included in a box set, “The Complete Jacques Tati,” available in DVD and Blu-ray editions.
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Directors/Screenwriters: Arab Nasser and Tarzan Nasser
2015 Chicago International Film Festival
By Marilyn Ferdinand
When most of the world hears about Palestine, it’s usually in connection with military or police actions, not for anything to do with art and culture. Indeed, for many people, it is hard to conceive of something resembling daily life, let alone artistic expression, in a country so battered by external and internal war and political strife. But, of course, life does go on for the people who make their home there whether by choice, necessity, or simply the inability or lack of opportunity to go anywhere else. With Dégradé, twin brothers Arab and Tarzan Nasser have offered the rest of us a window into what it’s like to live in a battle zone.
All of the action takes place inside Christine’s Beauty Salon or on the wide, dirt street that fronts it. Christine (Victoria Balitska) is a married Russian who has lived in Gaza for 12 years and has a 10-year-old daughter (Nelly Abou Sharaf) whom she keeps shooing away from the window to do her homework until her father comes to pick her up and take her home. The salon is stuffed with a dozen women waiting their turn with Christine or her assistant (Maisa Abd Elhadi). Christine is working on the hair and make-up of a young woman (Dina Shebar) who is to be married that very evening, and the assistant spends most of her time on her cellphone, crying and arguing with her boyfriend Ahmed (Tarzan Nasser), a gangster standing just outside the salon with his automatic rifle and a lion he has “liberated” from the zoo to serve as his pet. Night will fall without a single woman walking out the door with a new look.
As the women swelter all day in the salon—use of the fan is too much of a drain on the three hours of power the area gets each day—the inevitable arguments become the focus of the story. The mother (Reem Talhami) and mother-in-law (Hude Imam) of the bride clash about whether Christine should cut or put highlights in her hair, taking up their posts in the traditional war zone of familial merger. A chain-smoking, middle-aged woman (Hiam Abbas) who could have been inspired by the lyrics of Billy Strayhorn’s “Lush Life” keeps her scowl trained on the other women and especially on the assistant who is supposed to be giving her a full beauty treatment for her date later that night with the man to whom she coos seductively into her cellphone. A religious woman (Mirna Sakhla) trades barbs with a potty-mouthed woman (Manal Awad) stoned on Tramadol who may be her sister. What that pair is doing in the salon is anyone’s guess, but without their terrific comedy act, the film would be humorless and possibly unwatchable. To top the ensemble off, a woman days away from giving birth walks in with a friend or relative to add her imminent contractions to the party.
If this film had been made in almost any country other than Palestine, I would be trashing it for its sexist set-up and unoriginality. However, radical Islam is highly sexist, and the beauty salon is one of the few places where women can go and where they can dress as they like. Every time one of them leaves the salon—and that only happens two or three times in the film—she must put on a head scarf. The assistant dons a burka as well to tell Ahmed to move his lion away from the shop, only to get scolded for not completely covering her hair. We don’t learn the names of any of the characters aside from Christine and Ahmed, which emphasizes the marginalized position of native women in Palestinian society under Hamas. What a waste of human potential!
Nonetheless, the Nassers give voices to the voiceless. The religious woman is no supporter of Hamas; she thinks that one ruling power is as bad as the next and that Hamas is not truly adhering to the ideals to which she has dedicated herself. Christine, interestingly, says she’s gotten used to life in Gaza, that it’s not much worse than Russia and much less expensive. The potty-mouthed woman can’t seem to stop talking and talking, saying one rude thing after another as her foil tells her to shut up, and finally assigning each of the women to a ministry in the government she would run if she could. The assistant is besotted with her gangster boyfriend who makes her miserable, but she can’t seem to give up on him—a metaphor for the desperate Palestinians who cling to hope through Hamas.
The women’s endless wait to be served by Christine and her assistant seems a sad commentary on the failure of Hamas and the world to bring stability and a measure of freedom to Palestine. In fact, the salon will find itself in the middle of a firefight as Hamas attempts to retake the lion from the street thugs. What insanity is it to carry out a war in the streets to save face over the theft of a single animal! In the end, drunk on its own power and anger, Hamas destroys what it says it wants to defend. This film is not a pleasant one to watch, but it does put one’s own troubles in perspective and evoke a certain admiration for the people who carry on and have hope in the face of overwhelming misery.
Dégradé screens Thursday October 22 at 6:15 p.m., Friday, October 23 at 8:30 p.m., and Wednesday, October 28 at 12:30 p.m. at the AMC River East 21, 322 E. Illinois St.
Chronic: Compassionate, unflinching look at a home care nurse who treats dying and gravely ill patients as he begins to come to terms with his own terrible loss. (Mexico)
Clever: A divorced martial arts instructor pursues the reconstruction of his ego with a custom paint job on his car in this knowing comedy about human foibles. (Uruguay)
Adama: This ingeniously animated coming-of-age story takes a West African boy from his sheltered village to the very heart of darkness—the battlefield of Verdun during World War I—to bring his older brother home. (France)
How to Win Enemies: On the eve of his brother’s wedding, a lawyer is drawn into investigating a theft that hits close to home in this comedy set in the Jewish community of Buenos Aires. (Argentina)
Women He’s Undressed: Renowned director Gillian Armstrong offers an entertaining, partially dramatized documentary about Australian costume designer Orry-Kelly, who dressed some of the biggest stars in Hollywood. (Australia)
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Director/Coscreenwriter: Simon Rouby
2015 Chicago International Film Festival
By Marilyn Ferdinand
In a village in West Africa isolated at the bottom of a large, circular gorge, 12-year-old Adama (Azize Diabaté Abdoulaye) and his friends enjoy an afternoon swimming and diving into a water-filled depression far below a narrow path where some village elders and Adama’s brother Samba (Jack Amba) are standing. Although told to stay with them to prepare for his initiation the next day, Samba defies the elders and performs a perfect swan dive into the pool. His independent nature will prove a trial to the villagers, and especially Adama, when his initiation into manhood is interrupted by an evil omen that he is possessed—an albatross flying high above the village. When he is told he must live with the village shaman, who will try to cure his possession, Samba sets off in the night to join the people of the wind, the Nassaras, in the outside world who have tempted him with gold and adventure. Adama sets off to bring his brother home. Eventually, his travels land him in the middle of no man’s land during World War I’s Battle of Verdun, during which more than a quarter-million French and German soldiers perished.
In his debut feature film, French animator/director/screenwriter Simon Rouby has turned to France’s past to tell a fable of sorts with flourishes of magic realism abetted in this animated film by a combination of 3D laser-scanned characters and 2D scenery and decors. While France’s colonial past is alluded to, as Samba is enticed to fight for France, while men in the coastal village to which Adama makes his way are conscripted if they don’t volunteer, the film’s main focus is the fish out of water adventure of Adama and his single-minded quest to save his brother.
The look of this film is both beautiful and a bit disconcerting. The backgrounds in the African portions of the film are impressionistic, with all the beauty of a New Mexico desert. The high cliffs that surround Adama’s village are modeled on the landscape where the Dogon tribes live—North Mali, by the Bandiagara cliffs—though the actual location is left unspecified in the film. Ferrofluids (iron particles mixed with ink that can be manipulated with magnets) and a combination of live-action effects and paintings provide some stunning images, from ghostlike soldiers in gas masks to a sandstorm that pummels Adama on his trip to the coast. On the other hand, Adama and Samba, though designed by Rouby to look lifelike, look anything but. Perhaps in 3D, they accomplish his goal, but in the 2D I saw, they looked like rough CGI.
Appearances aside, the action and voice actors are compelling and affecting. When Djo (Oxmo Puccino), the strong African warrior who protected Adama while they were crossing to France, is shown in a vast hospital blinded by mustard gas, it is a shocking and terrible moment. His dismay at being sent to a fight an enemy he never got a chance to see shows the gaping distance between traditional wars fought face to face and the mechanized, impersonal death that has grown ever more sophisticated since the beginning of the 20th century. Adama’s naïve wonder at the world outside his village, from the spreading ocean to the truck tracks that seem to line every road, reveals his disoriented curiosity. When he falls in with a French thief who arranges for them both to get to Paris on a truck and then steals Adama’s money, Adama’s tears of loneliness, fear, and frustration in a back alley where he is forced to spend the night are all too real and pitiable.
Throughout the film, Adama is met with an effigy of a spirit or god that seems to keep him on his course to finding Samba. It appears that Abdu (Pascal N’Zonzi), a beggar Adama encountered in the seaside village who was forced to fight for France, is the embodiment of this spirit; Adama sees him on the Verdun battlefield cursing at the German planes that swoop down to strafe anything that moves. He provides Adama and Samba with the key to survival—to remember their roots—and finishes Samba’s initiation ceremony by making a small cut on each temple that symbolically opens his eyes to the world beyond childhood.
Adults watching this film will find the coming-of-age story familiar, but the context unfamiliar and sobering. Despite the resemblance of the village to the isolated utopia of Shangri-La, the villagers are real people, with strict rules and rebellious youths. The blood ritual is mild in comparison to other types of traditional initiation rites, but the connection to the out-of-control test of manhood that was The Great War should have audiences wondering which way of life is more civilized. This film may be too intense for younger children, but should resonate with young adults. One of Rouby’s stated goals of helping Europeans and others understand the experience of immigrants from Africa is noble, but the remoteness of a film set 100 years in the past with folkloric content may not be sufficient to open eyes and hearts. Nonetheless, this film may be just good enough to pull it off.
Adama screens Friday, October 23 at 5:45 p.m., Sunday, October 25 at 11:30 a.m., and Monday, October 26 at 12:45 p.m. at the AMC River East 21, 322 E. Illinois St.
How to Win Enemies: On the eve of his brother’s wedding, a lawyer is drawn into investigating a theft that hits close to home in this comedy set in the Jewish community of Buenos Aires. (Argentina)
Women He’s Undressed: Renowned director Gillian Armstrong offers an entertaining, partially dramatized documentary about Australian costume designer Orry-Kelly, who dressed some of the biggest stars in Hollywood. (Australia)
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Director/Coscreenwriter: Jean-Pierre Jeunet
By Marilyn Ferdinand
Science nerds of the world, celebrate! A tiny film from France set largely in Big Sky Country has put a 10-year-old science prodigy at its center and schooled the United States on the need for more energy efficiency and fewer guns—or something like that. Other reviews I’ve read of this charming family film seem to lean heavily on the subtextual critique of American society The Young and Prodigious T.S. Spivet apparently packs. Personally, as one of the few Americans who has had a chance to see this film, which was virtually buried by its American distributor, the Weinstein Company (more on that later), I don’t see much to object to from a political or sociological point of view. Jeunet’s adaptation of American Reif Larsen’s first novel, The Selected Works of T.S. Spivet, showcases the whimsy and sometimes genuine oddity of its director, so well embraced by the hordes of people worldwide who made Amélie (2001) the fourth-most-successful French film ever.
Larsen’s book is loaded with illustrations and side notes, which must have appealed to Jeunet’s detailed, eccentric visual sense, and the uniquely constructed, but emotionally distant family at the center of the story must have spoken to the dark playfulness Jeunet favors in his scenarios. The Young and Prodigious T.S. Spivet is classic Jeunet, a visually stunning film, though somewhat hampered by a lead actor not quite up to the task of carrying the picture and a too-short running time that made for some awkward transitions between the three acts of the film. (I shudder to think what it would have been like if the Weinstein Company had gotten its way and the film were shortened even more!)
Ten-year-old Tecumseh Sparrow Spivet (Kyle Catlett) lives on a Montana ranch near the Continental Divide with his father (Callum Keith Rennie), a 19th-century-style cowboy, his entomologist mother Dr. Clair (Helena Bonham Carter), his teenage sister Gracie (Niamh Wilson), and until his untimely death, his fraternal twin brother Layton (Jakob Davies). T.S. is as much a budding scientist as Layton was a budding cowboy, leading T.S. to wonder how his equally opposite-minded parents had ever fallen in love and gotten married. In an attempt to do something together with his brother, T.S. set up a sound experiment that required Layton to shoot his Winchester rifle in their barn. The rifle misfired, killing Layton, and the family retreated into silence and disconnection, leaving T.S. feeling lonely and guilty.
T.S. sits in on a physics lecture in which the dreamy, old instructor (Mairtin O’Carrigan) sets forth a challenge to those attending to invent a perpetual motion machine and enter it in the annual Baird award competition held by the Smithsonian. While one smarmy leader of tomorrow (Kyle Gatehouse) scoffs at the old man’s belief in creativity, T.S. approaches him and says simply, “I accept the challenge.” No one should be surprised to learn that T.S. wins the competition and is invited to Washington, D.C. to accept the award. The rest of the film details his journey east and his experiences once he gets there.
The film is divided in thirds—The West, The Journey, and The East—with a pop-up book of characters introducing each segment in the cinematic version of a bedtime story. Short, but perfect vignettes introduce us to Gracie, roaring about her freakish family, Dr. Clair and her distracted, obsessive muttering about her insects, and Mr. Spivet, revealed in the living room he has commandeered for his frightening collection of taxidermy and cowboy memorabilia. The living room, Dr. Clair’s work room, Gracie’s neo-hippie room, and even Layton’s messy, frozen-in-time bedroom are teeming to bursting with markers of each character’s exuberant personality.
T.S., whose point of view is privileged as our narrator, gives Jeunet the chance to provide lyrical images for his words, many of which are lifted directly from the novel. For example, as T.S. wonders about the mismatch of his parents, he recalls how they sometimes pass in the hall and touch hands; Jeunet films this gesture in slow motion at about T.S.’s eye level to put us in the moment. In another vignette, he breaks our heart when he shows Tapioca, the family dog, chewing on a metal bucket as T.S. informs us that this is the dog’s reaction to the loss of his master. We learn a lot about T.S from what he chooses to pack for his trip to D.C.—plenty of underwear, different-colored notebooks for different types of writing, his teddy bear, and his bird skeleton, the latter of which would have seemed less quirky if he had also told us that the first curator of the Smithsonian, Spencer Fullerton Baird, was an ornithologist.
T.S.’s ingenuity in hopping a freight train and evading the railroad bulls is exciting, hair-raising, and pretty funny in parts. The serious-minded boy, with nothing but a box of raisins for the trip, spies a hot dog stand and disembarks the train at night to grab a snack. When he is stopped by a hobo (Dominique Pinon) who is getting some hot tar to fuel his campfire, my heart nearly stopped as well. This nighttime scene amps the potential danger to a boy on his own, even one as clever as T.S., but in the end, the boy’s rationality in refusing to join the hobo in enjoying a campfire tale renders the scene fairly depressing.
The film went a bit slack for me once T.S. reaches Chicago. He hides his overstuffed suitcase and sets out with a backpack of essentials to thumb a ride. His misfortune is to be seen by a railroad security guard (Harry Standjofski), who chases him to a lock on the Chicago River, forcing T.S. to jump across the opening gates. He is injured in the process, but the guard, fearful for the boy’s life until he reaches the other side safely, begins shaking his fist and yelling again. The film dispenses with the rest of the trip when a trucker (Julian Richings) takes him all the way from Chicago to the front door of the Smithsonian, foreshortening the adventure aspects of the film. It falls completely into caricature from this point forward, as civilization in the form of Smithsonian Deputy Director G. H. Jibsen (Judy Davis), all of the guests at the award ceremony, and a TV talk show host (Rick Mercer, real host of the satirical Canadian program Rick Mercer Report), all behave like cartoon villains of marketing and neoliberal sentiment, sniffling as T.S. stands at the award podium and tells the story of his brother’s death.
The cinematography by Thomas Hardmeier is breathtaking, making Montana look like a wide-open Garden of Eden and offering some truly interesting views of the freight train and train yards where T.S. passes the night. The 3D effects accompanying T.S.’s scientific musings and animations must have added a great deal of visual interest (I saw the 2D version), though the effect is starting to become a bit overdone in TV and film. Daydreams by both Gracie and T.S. are very amusing and a bit sad, particularly when T.S. imagines his family greeting his phone call from the road with relief and outpourings of affection.
Unfortunately, newcomer Catlett, though appealing with his nose full of freckles, isn’t a very good actor. He can deadpan pretty well, but his every attempt to cry and feel sad is forced. In the last of these attempts, it’s pretty clear from the way the film was cut that he either was induced to produce a tear after many attempts or went the fake tears route. However, his narration takes us through the film quite well, and he is very believably intelligent. I have to think Bonham Carter was cast based on her fantasy characters in Tim Burton films and the Harry Potter series; she used to be a pretty good actress who did interesting things, and I wish she’d move away from these quirky parts if she can. Wilson is delicious as a typical teen lost among the Addams Family. Rennie not only doesn’t get much to do, but he doesn’t even get a first name. I do want to offer kudos to Jakob Davies, who manages to be a presence of some consequence even as a ghost. He says what we only think when T.S. is subjected to tests by the incredulous adults who literally want to pick his young, bright brain: “So you let them wire you up like a lab rat!”
The Young and Prodigious T.S. Spivet isn’t a perfect film, and it doesn’t really burrow into the grieving process the way another thoroughly humane family film, Tiger Eyes (2013), does, but it is a visually stunning, entertaining film loaded with sight gags and some genuine adventure. When the Weinstein Company acquired the distribution rights to the film at the 2013 Cannes Film Festival, The Hollywood Reporter called it “one of the highest-profile deals inked at Cannes.” Rumor has it that Jeunet was punished for not agreeing to the cuts the company wanted with a very limited release—I saw it at the only screen in Chicago showing it—and no publicity that I’m aware of. In addition, perhaps Americans just won’t buy a gentle film without swearing, sex, or exploding anything to entertain the kiddies jacked up on sugar from the theatre concession stands. But the shabby treatment this film received makes its certain failure at the box office a self-fulfilling prophesy.
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Director/Screenwriter: Bertrand Blier
The White Elephant Blogathon
By Roderick Heath
Bertrand Blier was for a long time a strong commercial and creative presence in French cinema, thanks to his reputation as a maker of droll, lippy, often outrageous films about that eternal French topic, l’amour. His work evoked prime-era Woody Allen’s fascination for urban manners and morals, but also blended with a delight, reminiscent of Louis Malle and Pedro Almodovar, in officially transgressive but actually commonplace human behaviours. He often took on taboo topics, like an affair between a married woman and teenage boy in his Best Foreign Film Oscar winner Get Out Your Handkerchiefs (1978) and a widowed man negotiating his young stepdaughter’s crush on him in Beau Pere (1981). Going Places (1974), depicting a pair of male buddies who share women and go queer with each other when there’s no other recourse, was the cornerstone of his career and the film that made Gérard Depardieu a star. Later, he started to gaze back in at the nature of cinema and audience expectations—expectations he had become famous and feted for meeting. Les Acteurs (2000) sported just about every major French movie actor playing a version of themselves in a game of filtered insider self-regard. How Much Do You Love Me? takes a different tack in turning the sign-play of cinematic genres inside out, but it still certainly represents Blier playing a jolly game with his viewers in a way that recalls Jean-Luc Godard’s Une Femme est une Femme (1961) rather strongly. Although it won the Best Director prize at the Moscow Film Festival, How Much Do You Love Me? was received by many as a severe disappointment, even a disaster, to an extent that almost ended the director’s career: it took Blier five years to make another movie, and I presume therein lies the reason it came my way in this blogathon.
One of Blier’s recurring topics was the macho bluster of French masculinity constantly found wanting in the face of randy, liberated femininity. Here he partly inverts the theme, as he offers a hero who has been emasculated by life making a play for erotic fulfilment beyond his usual means, a notion usually reserved for Blier’s female characters and eventually asserted here as his heroine makes a similar play to meet him halfway. François Baron (Bernard Campan) is first glimpsed on cold, empty Pigalle streets gazing in on Daniela (Monica Bellucci), a pricey, drop-dead gorgeous Italian courtesan who sits in the window of a hooker bar surrounded by neon light and red velvet. François, a luckless and lovelorn office worker, goes inside and has Daniela sent to his table. He informs her that he has recently won the lottery and has nearly €4 million to waste. He makes her a proposition: he will pay her €100,000 a month to live with him until he’s broke. Daniela accepts with some conditions, including that he’s not allowed to abuse her, and he accompanies her to her apartment where she’ll pack some clothes and belongings. François folds up on the staircase and Daniela calls a doctor. François admits that he has a heart condition, and his organ is being stimulated to a dangerous pace by mere proximity to Daniela. Once ensconced in François’ apartment, Daniela promises to “go slow” with him so as not to kill him, but still operates according to her presumed brief as hired pleasure object, laced with ironic role-playing, as Daniela plays the lusty lady trying to keep her man from going off to work. When she asks what François’ actual profession is, he replies confusedly, “I don’t know. I’m an office worker…I contribute to my country’s economy.” Daniela groans to herself after he leaves, “This will be a barrel of laughs.”
The opening scenes are reminiscent of Leos Carax’s Lovers on the Pont-Neuf (1991), Stanley Kubrick’s Eyes Wide Shut (1999), or Claire Denis’ Friday Night (2002), films replete with themes and images of romantic-erotic melancholy: François gazing in at Daniela from chill, deserted streets, painted in clashing hues of cold blue and uterine warmth and chic textures; silk stockings and high heels and crisp business suit trousers are isolated in one framing in a synopsis of high-class sex business. But this quickly gives way to broad sexual satire a la Friz Freleng or Frank Tashlin, for example, the latter’s The Girl Can’t Help It (1956). François’ best friend, similarly weary, middle-aged, clapped-out doctor André Migot (Jean-Pierre Darroussin), keeps tabs on his pal’s state of health with suspiciously cocked brows and eyes all too ready to drift over Daniela’s form. At one point, whilst lecturing Daniela to be careful of François’ ailments, André slips into a near-trance and imagines gripping and caressing her breasts.
Occasionally, when his characters slip into moments of charged intimacy or act on internal desires, Blier suddenly changes his visual texture, turning low-lit, lushly coloured scenes bright and pastel, as if suddenly swerving into Tim Burton’s celebrations of kitschy nostalgia. Airy opera is suddenly heard on the soundtrack, as if mocking the traditional affectations of European art cinema. How Much Do You Love Me? continues to unfold in this manner, alternating moods and modes of filmmaking even as Blier’s story proceeds in a relatively straightforward, even archetypal manner. The basic plot has evident similarities to Pretty Woman (1990) and Something Wild (1987), but tonally seems at first to be heading into the same territory as Anne Fontaine’s Nathalie… (2003) and other Frenchified studies in erotic disaffection. Blier doesn’t subvert his film to make it a merely playful lark: How Much Do You Love Me? slips and slides between tones and styles with Brecthian attitude, trying to highlight the way an audience understands a movie through an accumulation of cues, and then suddenly, wilfully changing those cues.
Dining with the couple after they return from erotic adventures by the North Sea, André interrogates them for exact details of what they’ve been up to that could have upset François’s heart; they report in detail whilst André tests François’ blood pressure. Finally, André is called to their apartment; he assumes it’s to treat François, but finds on arriving Daniela’s the one feeling ill. When she slips off her nightgown so he can examine her, André promptly drops dead from a heart attack. André’s sudden demise comes as tragicomic antistrophe after his own peculiar romantic crucifixion has been described: filmed against a blank, grey background addressing the camera as if suddenly segueing into one of Alan Bennett’s talking-head TV plays, he tells François and Daniela about his own girlfriend, a nurse name Gisèle who’s dying of breast cancer—except Blier reveals André in his apartment speaking to the empty bed that was hers, the indentation of her head still in the pillow. François and Daniela learn at André’s funeral that Gisèle died five years before. François sits in a stunned and saddened contemplation of mortality, bereft of his only friend; Daniela, stirred by the spectacle, strips down in the background and invites him to come take a “trip to Italy.” Blier could well be commenting on his own sense of impending mortality—he was 66 when this was released, the age when death’s impermeable nature often becomes an immediate anxiety to be coped with, and unsurprisingly for a director obsessed with the way sexuality asserts itself against all barriers, the potency of the sex drive becomes the binary opposite and compensating force in the face of decline.
François blooms with Daniela: Blier offers the image of the man admiring himself in the camera/mirror, alight with sensual satisfaction and renewed vitality. Daniela comes up behind and joining him in a magazine ad pose, asks, “See how beautiful you are with me?” The film veers back to screwball comedy as Blier depicts François at his workplace where his coworkers, fascinated by his changed disposition, gather in a mass at his desk and then follow him back to his apartment to get a gander at his new woman like a comic chorus out of a Frank Capra or Preston Sturges movie. At their mass insistence, François takes them to his place to see Daniela for themselves, only to find she’s left the apartment, and when she doesn’t come back he sinks into a funk. He goes back to the bar where he found her, and sees she’s returned to her old place in the window, looking as disconsolately sphinxlike as she did before. When François confronts her, she tells him there is another man in her life, her pimp Charly (Depardieu), and that he should forget her. A younger prostitute in the bar, Muguet (Sara Forestier), swiftly attaches herself to François when she hears about his fortune and tries to convince him to take her to the Caribbean. Daniela encourages him to do just that, stating, in her forlorn and defeated fashion, “She’s young…she’s not damaged yet. I’m damaged.” François leaves with Muguet and ignores Daniela as she cries out to him from the door of the bar, but he soon returns, his reflection hovering ethereally in the glass of the window, and Daniela leans forward until her image and his conjoin.
The clean, graceful, occasionally oblique stylistic lustre in which Blier wraps the film pays off in some intensely affecting visualisations like this, and moments of strong pictorial concision recur throughout, with Blier often using his widescreen frame in multiple planes, suggesting unheard conversations and internal sensations as he cuts Bellucci off from her cast mates. Blier’s capacity to consider and render subtle emotions is constantly evident. Such artful crystallisations sit at odds with the overall tenor of the film, with its skitlike segues and narrative self-sabotage; the more traditional method seems to sit far better with Blier’s abilities than his gestures toward Godardian deconstruction. Yet the messiness of form and intent is part of the charge of weird élan I got from the project as a whole, which finds Blier anything but lazy or clapped out. Blier melds familiar, simple narrative precepts and sentimental characterisations—the put-upon man rejuvenated by the love of a woman who would usually seem beyond his reach and the whore redeemed by a good lover. The very familiarity of these essentials seems to intrigue Blier. At times he wavers toward the almost spiritual aura of Frank Borzage or the classic French poetic realists, filmmakers who often told such tales, and the piss-elegant, ultra-refined late work of Claude Sautet, whose A Heart in Winter (1992) and Nelly and Monsieur Arnaud (1996) defined a certain internationally held ideal of what sophisticated French filmmaking should look and sound like. But then he swings back to sex farce and on into New Wave-esque modal games. How Much Do You Love Me? is at once intensely romantic and deeply sarcastic, and Blier seems to be trying to say something about himself and his own sensibility as much as he commenting on genre conventions. It’s possible that Blier, who had been a risk-taker in the ’70s but had become a respectable, well-liked mainstream artist by the time he made this, wanted to regain a cutting-edge lustre by borrowing the work-in-progress fragmentation of something like Charlie Kauffman’s script for Adaptation. (2002). But his guiding idea here seems closer to what fired much of Luis Buñuel’s filmmaking: just as the protean force of human need and affection bends people out of shape, Blier tries to capture that same lawlessness in the very texture of his cinema.
The cast expertly bridges the chasm of conceptualism. Bellucci, in particular, plays both the walking sex-ed film and the anguished, fracturing demimondaine, rendering both coherent facets of the same persona, her moony beauty a canvas of dexterity, whilst Depardieu is characteristically excellent, spitting out Blier’s rapid-fire lines with wicked force. The notion that matters of sexuality have long been subsumed into a capitalist hierarchy, with female attractiveness mere coin of the realm, is not a new one. Blier’s basic story conceit could be a metaphor for everyday exchanges, the male anxiety that they must busily construct a nest of prosperity to attract and keep a desirable mate, with the added dimension of aspiration fostered in a world filled with celebrity constructs that stir a constant sense of dissatisfaction with the everyday. Either way, the film is built around Bellucci in the same way La Dolce Vita (1960) revolved around Anita Ekberg, not only capturing her physical beauty, but also making it the very linchpin of all this business, presenting her as the essence of desirable femininity. Blier wrote the film specifically with Bellucci in mind, and Blier’s “prostitute” could be relabelled “movie star” and make nearly the same point, as sexuality is commodified and used to entice and frustrate the audience.
But what does desirable femininity desire? As How Much Do You Love Me? unfolds, it shifts from being François’ tale to Daniela’s, explicating her transfer of allegiance to François. When Daniela returns to his apartment after their encounter at the bar, it’s with a new understanding, but Daniela’s noisy love-making brings down the ire of François’ neighbour (Farida Rahouadj), a book translator, who bangs on their door and angrily suggests any woman making such a racket in the sack must be faking it. François has to hold Daniela from attacking the translator in anger, during a funny scene where the two trade insults based on their mutual lustiness (“I’m from the south!” “I’m from even farther south!”) and the translator recreates her own “earthquake” orgasms. François subsequently confronts Daniela and tells her to stop faking.
Problem is, once Daniela turns off her practiced act, she can’t turn it back on again when Charly reclaims her. Charly, who also proves to be her husband as well as pimp, visits François’ apartment along with two goons and tells François he should make him an offer, like handing over all of his lottery winnings, if he wants to keep Daniela. Charly is “a man who counts” in François’ parlance—a rich and powerful person, not to mention a scary one, except that he constantly needs to assert his aptness for the role he plays as bringer of bad tidings. “I’m a bad man,” he tells François, and, with his heavy physical presence and clipped, businesslike manner, drops hints about the Sadean extremes he can he go to; he starts to tell a story involving his last, unfaithful girlfriend and some rats that drives Daniela, who’s already heard the tale, to demand he stop talking, frantic with anxious loathing. Charly himself is as utterly defeated by his affection for Daniela as the other men. François seems to choose his money over Daniela, telling Charly he’ll buy a house in Provence instead, an idea Charly likes, too (and suggesting an in-joke aimed at Depardieu’s role in Jean de Florette, 1986), and Daniela leaves quietly with the gangster. Blier dissects another fond pop culture canard here, the image of the gangster as sexually potent overlord: in spite of his imperious posturing, Charly is actually a terrible lay, and as lovelorn in his way as François ever was. With Daniela returned to his swank apartment, and after he escorts her into his private bedroom and instructs her to “make it a boudoir,” Charly has sex with her, but his own sensuality-free humping style pathetically fails to revive Daniela’s professional courtesy. She describes François as having “grazed” her, and reflects that he did the greatest thing a woman in her profession could imagine: “He gave me back my modesty.”
Charly is so confounded by such statements that first he ushers his goons in to entertain themselves with her, but then shepherds them out again when she screams, “Try to understand instead of playing Godfather— can’t you see I’m losing it?” and he realises what he’s up against: the same force of unruly human will to which he is equally subject. So Charly lets her make up her own mind in a fit of “generosity” whilst warning “it won’t last.” Daniela is free, but when she returns to her new home, she finds François already rutting furiously with the translator. Having unleashed the great lover in François, now he’s become community property just like her (“We’re just being neighbourly.”). Daniela orders him to take a shower and wash off her smell, reclaiming him. But François has one more curve ball to throw at her, revealing that he never actually won the lottery and has simply been using his wages to pass momentarily as a high-roller, never imagining things would play out as they had—he couldn’t have bought Daniela off Charly even if he wanted to. François can barely even keep a straight face as he admits this, knowing it makes no difference between them now anyway, even as Daniela accosts him in anger. He’s right. The couple spend two weeks locked up in the apartment making love until finally François’ coworkers show up at the door, wondering what’s happened to him. Finding him fortified in his pleasure, they invade his apartment at Daniela’s urging and start an impromptu house party.
This party forms the last chapter of Blier’s creation, and here he veers even more wildly between attitudes as he ends the film four or five different ways according to the viewpoints of different characters. At first, Blier seems to commit the film to the realm of joie de vivre comedy, as Daniela dances in her newly liberated happiness. She’s even delighted by François scuffling with his ogling pals in defending her honour even though she’s happy to acknowledge what they already know, that she’s a prostitute, because it’s all so utterly normal. And yet the line, “Beware of parties, they often end in tears” drops from a character’s lips. François has already signed off without concern to her state and the idea that she might still retain her wantonness. Charly turns up halfway through the party to sink into a chair and gaze wistfully at Daniela, and the translator slips in amongst the dancers, immediately gathering all of the unattached males close to her in interest, including Charly, who flirts with her: “What’s under your pants?” “A thong.” “And under your tight sweater?” “A push-up bra.” “And in your head?” “Turmoil.” Blier takes a poke at national cliché as one of the men protests when the translator slaps him for touching her derrière: “Asses are meant to be touched—this is France.” Charly gets angry and pulls out his gun, declaring he has evil inside him and could kill everyone, but then joins in lockstep with the others as they begin deadpan boogying to the music. The movie breaks down as the characters move swiftly through islets of action from different genres, from stage farce to melodrama, the settings becoming overtly theatrical.
François catches Daniela making out with one of his pals along with the rest of the partyers, one of whom notes, “He’s taking his punishment” in confronting the inevitable result of his acquiescence, whereupon Charly guns down Daniela, before looking to the camera and saying “I could have done it, if I wanted to.” This is one ending, the tragicomic one, the one that others seem to want, the one where Daniela is an untrustworthy tart after all. Blier reboots: Daniela merely wanders the party in seeming detachment from her surroundings, maybe having absconded to make out with someone else and maybe not, perhaps doomed to feel separate from everyone except her boding, tolerant lover, and settling down for a cigarette of sisterly conciliation with the translator. Choose your own reality. Blier chooses his, not quite losing his wry smirk as he depicts Daniela and François planted in some neorealist’s idea of connubial bliss, the stairwell of the apartment block strung with flapping laundry and Daniela transformed into a flat-soled, polka-dot-dressed housewife, with François’ heart healed. Any or all of these endings might come on, because in storytelling Blier seems to think the same thing as he has one character say of la femme: “There is no never with women.” Is it all just a put-on on Blier’s part, a jivey recourse into po-mo postures to cover creative crisis, or a smart and witty and rebuttal to the idea a film can’t be both ironic and emotionally direct at the same time? Perhaps, again, it’s all of these. To answer the title’s question, though: I loved it, just a little.
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Director/Screenwriter: Olivier Assayas
By Roderick Heath
Here there be spoilers.
Olivier Assayas’ career is littered with films studying the cross-pollinating perversities of art and life and contemplations of art as life itself—as hobby, business, mirror, catalyst, passion, refuge. Key to much of Assayas’ cinema is a belief that performance is a kind of life and that all life is a kind of performance. This notion becomes an ever more enveloping truism as new portals of reality are opened by technology and our increasingly narcissistic gaze. Assayas has tackled this obsessive theme from many different angles in his career. Even his discursions into genre and reportage, like Boarding Gate (2008) and Carlos (2011), hinge on the spectacle of individuals trying to reinvent themselves according to a self-concept: the former film’s protagonist, forced to survive conspiracies of power and the brutal results of her own extreme emotions, became something like the science fiction heroine she had once written about, whilst the latter espoused the idea that Carlos the Jackal was essentially a man who fell in love with playing the radical titan and made his life match the image. Assayas’ international breakthrough, Irma Vep (1996), depicted a film shoot as intersection of cultures, peoples, epochs, and modes of artistry, recognising and disassembling all the grand and inane things that go into creating a popular artwork. Clouds of Sils Maria inevitably evokes that movie in constructing a similar fablelike exploration of the tensions between player and play, a cotillion of ideas and impulses dancing around the subject of art in the modern world itself, and also just as fascinated with the iconography of the great female performer. That iconography has clearly often tantalised and tormented Assayas, as he documented in his works with ex-wife Maggie Cheung, Irma Vep and Clean (2004).
Clouds of Sils Maria belongs to a small battery of recent films that have tackled the same theme, including most prominently Alejandro Gonzalez Iñárritu’s Oscar-winning Birdman or (The Unexpected Virtue of Ignorance) and Roman Polanski’s Venus in Fur (both 2014), all of which meditate fixedly on the process of actors creating new realities as they wrestle with the purity of the text and the complexity of existence. The corollary to his recurring theme is that Assayas knows that however much artists might wish it and be facilely in love with the notion of art and life conjoining, it never does, or at least not in the neat manner most takes on the idea suggest. Assayas maintains tension is his variations on this theme by keeping the audience guessing as to where he will draw the line.
Crucial to both the intent and the effect of Clouds of Sils Maria is the presence of Juliette Binoche, whose own aura of matured excellence as a performer and invocation of a specific kind of European chic is crucial for the attitude the audience is encouraged to take toward her character, Maria Enders, and that of Kristen Stewart, playing Maria’s personal assistant Valentine. At the outset, tellingly, Maria and Valentine are travelling, between stages of life. Maria seems at first to be on a kind of cultural victory lap, heading to Switzerland for a film festival where she is to accept an award on behalf of publicity-averse playwright and filmmaker William Melchior. Melchior wrote the play that gave Maria her big break, “The Maloja Snake,” a tragic tale of a widowed, middle-age businesswoman, Helena, who falls in love with younger female employee, Sigrid, only to be cruelly used, discarded, and driven to suicide. Melchior later adapted the play into the movie that made her an international star.
Maria is now just coming off a stint playing an X-Men character in Hollywood, the pinnacle of that career in terms of fame and financial reward. Soon it becomes plain that Maria is actually beating a retreat, turning her back not just on such pay-cheque work but also on new horizons in a changed cultural zeitgeist, and also fleeing the fallout of her ongoing, acrimonious divorce. On the train taking them through the Alps, Maria reads Val her acceptance speech on behalf of Melchior, whilst Val drip-feeds her interesting offers, information titbits, internet gossip, and relevant bulletins that come to her through copious cell phone calls. One call brings genuinely startling and shocking news: Melchior has just been found dead near his home in the mountain village of Sils Maria. Later, Melchior’s widow Rosa (Angela Winkler) tells Maria that he was fatally ill and took a graceful self-administered exit in his favourite spot, high above the lake of Sils.
The festival award turns into testimonial event, and Maria is faced with some less agreeable aspects of her shared past with Melchior, as his other favourite actor, Henryk Wald (Hanns Zischler), comes to get in on the act. Maria is still deeply contemptuous of Henryk after he seduced her, forgot her, and got interested in her again once she hit the big time. Reluctantly, Maria meets with Klaus Diesterweg (Lars Eidinger), a new hotshot theatre director who wants to cast Maria in a revival of “The Maloja Snake.” Whereas Maria made her name as the young character in the play, whom she played with a precise relish for callow, egocentric cruelty, Maria is now to take the role of the older, waning, doomed Helena.
Maria is initially seduced into this potentially facetious piece of backtracking by Klaus’s theory that Helena and Sigrid are essentially portraits of the same person at different stages in life and thus a predominantly psychological work, whilst Henryk describes it as a simple and relentless portrait in the pathetic subordination of a weaker person by a dominant one, and thus about the power dynamics of interpersonal society. When Rosa decides to leave the house she and Melchior shared, she offers it to Maria as a place to rehearse the play and commune with the essence and inspiration of Melchior’s art. Maria and Val move in for the duration, and begin the heady work of finding an access point into the play’s theatre of pathos.
The title of both Assayas’ film and the play within it refer to a strange weather phenomenon in the region—a snakelike ribbon of cloud that creeps up through the mountains and over the lake at Sils Maria whose exact cause is unknown. This mystery is correlated with the enigma of desire and the wilful self-immolation of Helena depicted in Melchior’s play, which concerns both the consumption and supplanting of the old by the young, but also with the impulses that still burn within us as we age and the overpowering force of repressed, asocial wont. The invented play that serves as linchpin for Assayas’ dramatic enquiries was inspired by Rainer Werner Fassbinder’s The Bitter Tears of Petra von Kant (1970), a work Fassbinder likewise translated from stage to screen. Although Assayas has been prone to fetishizing lipstick lesbianism in the past, the status of Fassbinder’s works as singular classics of the burgeoning age of outright queer art concern Assayas less than using them as template for fabricating an exemplar of ruthlessly psychological, selectively realistic, serious-minded modernist art. Likewise, the film’s allusions to Ingmar Bergman’s films, particularly Persona (1966) and Hour of the Wolf (1968), annex the aura of intense worthiness still retained by that grand, but fading era. Simultaneously, the way Fassbinder used gay coupling with cunning alacrity to render the power dynamics in all relationships bare in deadly contrast is also vital to Assayas’ plan.
Assayas can then toss such high-falutin’ fare playfully against the seeming frivolousness of much contemporary big-budget cinema. Rather than merely exploiting the dissonance to better affirm the aspirations of the would-be artist in the face of sell-out self-loathing, as Birdman was rewarded for depicting, Assayas is a postmodernist, knowing all too well that the divisions between high and low art are often illusory, but also he is determined not to pander. He wants to know why metaphorical studies in human nature, which can be at once simplistically minor and mythically large, have stolen so much thunder from the integrity of such grand art. “The Maloja Snake” is supposed to be the kind of work artists and scholars can get lost in for years trying to plumb its subtleties and evocations of seldom-explored corners of the psyche, and the way each person engaging with the text transforms it via their own experience and intent.
Maria trips up on her own evolving and altering reading of the work, which she once understood on the level of pure instinct in channelling her own ruthless, youthful drive into the figure of Sigrid. This must now be subordinated to the far more painful process of reconciling her own fear of aging with the terrible description of Hanna’s disintegration, but also on the level of raw theatrical craft, stumbling over lines that once seemed abstractly forceful and now only ring as clunky and didactic. Appropriately for the theatrical dimensions of his inquiries, Assayas structures his film in three acts: a first part, a second part, and an epilogue. But he also subdivides the film with a classic cinematic device—fading to black as the punctuation of most scenes rather than the direct leaps favoured by most modern editors, emphasising, rather than sublimating, the passage of time, giving the film a mood of somnolent, yet wiry expectation.
By most standards, not much actually happens in Clouds of Sils Maria. Assayas gives the bulk of the screen time to Maria and Val shacked up in Melchior’s house, arguing approaches to the play in specific and the business of performing art in general in a manner that takes near-unseemly delight in the mere display of actors verbalising with all their wily talent, as if taking a calculated tilt at the dogma of modern filmmaking, to avoid devolution into mere talk. Assayas quietly undercuts cliché in making the older European actress more emotional and quicksilver in her reactions and creative yearnings and the younger American taciturn in her emotional life and more overtly intellectual and theoretical in her explorations, albeit in such a way that often conflicts with Maria’s sense of worthy art, talking up the necessity of committed acting even in light fantasies. The association between the two women seems workaday, but steadily unveils itself as a complex and loaded mesh of mutual requirement as Maria and Val are bound together by shared intelligence and passion for the creative life, albeit a passion that the younger woman must subordinate to the elder as the successful professional. Val functions as sounding board, mental fencing opponent, grease trap keeping distractions and time suckers at bay, and avatar out in the world of youthful desire. The project of restaging “The Maloja Snake” is both expedited and complicated by the other side of the casting equation. Klaus tells Maria he’s secured Jo-Ann Ellis (Chloë Grace Moretz), a rising starlet who’s a big enough fan of Maria’s to have dropped other commitments for the chance to play opposite her, news that helps lures Maria on board with the appeal to vanity, though Maria has never heard of Jo-Ann.
Val, in another of her functions—translator for the vagaries of the internet age for Maria—is able to dish all the dirt: Jo-Ann is infamous for her spacy, spiky interviews and You Tube-enshrined freak-outs. Like Maria, she’s just come off a big-budget scifi movie, cueing a sequence when Maria and Val go to see the film, donning 3D glasses for the privilege. In the brief glimpse of the movie, Jo-Ann’s character is a mutant walking out on her fellowship of good guys, revealing herself to be a traitor who’s in love with the bad guy before exterminating her mutant friend (Nora von Waldstätten). Val vocally admires Jo-Ann’s talent and encourages Maria to work with her, even take some inspiration from her. After the movie, the pair argue over what they’ve just seen. Maria dismisses the pop psychology and what she sees as inherent ludicrousness of the material, but Val argues passionately for Jo-Ann’s transcendent dedication to the part and the force of feeling underneath the generic metaphors. Maria laughs heartily with a hint of wilful contempt, whilst Val continues to argue with frustration, but they patch it up when Val dismisses the film’s villain. This sequence binds together much that’s essential about both the film and Assayas’ recurring peccadilloes, not least of which is the spectacle of cinephilia itself, the critical dissection of clashing artistic concepts and world views, and Assayas’ adoration for louche glamazons in tight outfits, an adoration he always treats with wry awareness, harking back to Irma Vep’s PVC fantasias and the confused invocations of Catwoman as inferior descendant.
As a mimicry of Hollywood blockbuster style, the movie-within-a-movie misses the mark, probably deliberately. The wigs and costuming recall a different brand of comic-book-inspired pop cinema from the ’60s and ’70s with a hint of retro camp, whilst the overt discussion of emotion in the dialogue cuts against the grain of the current superhero genre’s pre-adolescent distrust of such things. In this aspect, Assayas is clearly more definitely referencing the Twilight series, setting up Val’s passionate defence of the kinds of role and performing that gave Stewart her own fame and fortune. There is another message in the mutant movie that has warnings for the two ladies: one mutant kills off the friend who tries to council her wisely but against the flow of her tumultuous feelings. When Maria and Val meet Jo-Ann, she and her boyfriend (Johnny Flynn) are listening to Handel in an upscale hotel. Jo-Ann seems to be a calm, cool, generous young woman light years removed from the half-mad or druggy tyro the internet records. Jo-Ann charms Maria by copiously praising her and explaining the roots of her adolescent obsession with acting as being rooted in seeing Maria live on stage. Only when Maria and Val return to Sils Maria can Val explain the tabloid storm waiting to happen they were just privy to, because Val recognised Jo-Ann’s boyfriend as Christopher Giles, a hot young writer who’s married to a prize-winning German artist. At first, Assayas seems to be constructing an obvious point here, decrying the way celebrity’s worst moments can be captured and turned into permanent, inescapable representations, and that Jo-Ann is just a young talent who indulges, but isn’t defined by her appetites. But another facet suggests itself, that Jo-Ann is a consummate performer in life as well as on screen, becoming whatever she thinks is needed of her in a given moment.
Assayas, who started as a film critic and then turned to screenwriting, penned the script for one of Binoche’s important early films, Andre Techince’s Rendez-vous (1985), and he all but invites the viewer to go right ahead and conflate the various players on and off screen with the characters in the film, with himself cast sarcastically as Melchior, ghostly, pointedly absent but still the puppet master, and Binoche and Stewart playing versions of themselves. Assayas certainly mines the ironies of the two actresses’ careers with assiduous skill, playing off the oppositions they seemingly invoke—European/American, maturity/youth, high art/pop culture, and on and on—whilst also collapsing and undermining those divisions. Mostly this feels like a sarcastic dare for the audience to make such an ill-advised leap: Assayas is ahead of the game. Binoche’s own recent, too-brief part in Godzilla (2014) was an interesting discursion for a hugely admired performer who nonetheless has had a frustrating time of it in English-language cinema, whilst Stewart, an actress with an impressive resume of film performances under her belt in small and independent films, is still currently defined for most by the Twilight franchise, which made her name the easiest of cheap-shot targets, whilst Jo-Ann’s transgressive romance with Giles evokes Stewart’s own tabloid crash-landing.
Of course, there’s nothing terribly uncommon about either actress’s career pattern either, and it’s this very commonality of experience that intrigues Assayas, trying to turn the mixture of specificity and universality that’s supposed to make for great art inside out. Like fellow ’90s French auteur-star François Ozon, Assayas is fascinated by characters who indulge in role-playing and try to actualise their internal dialogues, but he’s careful not to stoop to an overt a trick like Ozon did with Swimming Pool (2003) and have his characters prove to be literal, obvious projections of a creator’s thought process. Instead, Assayas reroutes his awareness that all characters are essentially fragments of the author’s (his) mind, whilst purporting to make them radial extensions of Maria herself, commenting on past, present, and future, as Val, Jo-Ann, Klaus, and Henryk all present dimensions of Maria’s ambitions and anxieties in obedience to the common pattern of function in drama.
At the same time, all of them are struggling for autonomy, for their own justifications and arcs: actors’ egoverse couples folding themselves into every other person around them with the eternal fear that others will erase them. Maria and Val’s life together in Henryk’s house quickly starts to feel like a kind of sexless marriage, especially as Maria relies on Val to give her juice and morale, but she also resents it when Val’s admiration goes to anyone else, like Henryk and Jo-Ann. Maria’s feelings about other actors are coloured by the way they interact with her life experience, whilst Val assesses them purely with the gaze of an intelligent fan. Jo-Ann comes to represent the unalloyed force and ambition of the young actor as opposed to the toey criticality of Maria as the weathered artist.
Maria stores up Val’s implied criticisms and veiled warnings and then ambushes her with their implications at random moments, whilst the two women begin to bicker and butt heads with greater frequency. Their adventures in the surrounding landscape mark stages in the decay of the partnership, from casually stripping off and diving into the lake to getting lost and wandering in the descending murk after arguing aesthetic quandaries until they literally can’t find their way home. Val strikes up a romantic liaison with a photographer, Berndt (Benoit Peverelli), who shoots Maria for the festival promos: Val amusingly introduces him to Maria as the man who took “those really trashy photos of Lindsay Lohan.” Val leaves Maria to meet up with Berndt a few times, but after one excursion, she is depicted driving back through the mountains in the fog, the film’s sole moment of showy filmmaking: Assayas double-exposes the image, so that the road continuing to twist and bend from a driver’s perspective even as Val stops the car to vomit by the side of the road, expertly visualising Val’s physical state of head-swimming nausea and her tumultuous, disoriented emotional state of things having gone bitterly wrong. Eventually, she asks Maria if she wants her to leave after a particularly gruelling rehearsal session, feeling that her ideas are only confusing Maria, but Maria asks her with disarming directness to stay and embraces her.
The mountainous setting is replete with otherworldly evocations, a Wagnerian landscape for communing with gods, and the Maloja Snake itself, which took on a spiritual significance for Melchior. Maria and Val try repeatedly to grasp that meaning by hoping to see it, whilst Val herself gets lost in the churn of lesser atmospherics. Early in the film, Rosa shows them a film of the event, taken by German filmmaker Arnold Fanck (codirector of The White Hell of Piz Palü, 1929). In the film’s provocative, initially bewildering pivotal moment, Maria and Val try to catch sight of the Maloja Snake on a foggy morning. On the way, the duo argues about the play’s ambiguous ending, which implies but does not show Helena’s suicide. Val points out that it’s hardly conclusive and that it might in fact support the theory that the play is actually about Helena wilfully throwing off the vestiges of her life en route to rebirth. Maria barks irritably at Val that she’s trying to make the play the opposite of what it was supposed to be. Moments later Assayas observes the duo descending a hillside, and Maria reappears on the reverse slope, but without Val behind her. Maria reaches the peak and sees the Snake forming, but when she looks back, she sees no sign of Val. Maria searches with increasing frenzy, but turns up no sign of her companion. Assayas fades out and returns weeks later, with Maria in London with a completely new PA and the restaging of “The Maloja Snake” now in final rehearsals.
What the hell has happened? Maria doesn’t seem disturbed or unhappy, so it’s unlikely Val has met a sticky end accidentally or deliberately. More likely she simply gave up, walked back to the house, packed her bags and left her job. But there is no certainty. At first it seems like a mischievous diegetic joke, Val making a point about the ambiguity of the text’s conclusion to taunt Maria. It’s also possible to take it to mean that Val never was, that she was just a projection of Maria’s self, a facet of her personality she now no longer needs as creative quandary gives way to hard career choices (this does seem unlikely, however). As the film’s metatextual humour has constantly threatened, this proves to be rather Assayas’ act of narrative self-sabotage, highlighting the very point that was just being argued about: he quite deliberately erases all sign of what’s happened, and the audience must decide for itself. Val vanishes as the Maloja Snake appears, and Assayas mediates dreamily on the mountains engulfed by cloud, Handel sawing away on the soundtrack.
The unanswered mystery of the sudden disappearance calls back to another icon of mid-20th century art film, Michelangelo Antonioni’s L’Avventura (1960), but where Antonioni was evoking the mystery inherent in much of life, Assayas undermines the very structure of his art to reaffirm it. The notion of a character suddenly absented from a story and thus from existence is another of Assayas’ fixations, from the fraying New Wave director in Irma Vep who seems to vanish into the experimental movie he leaves behind to the antiheroine of demonlover being abducted into the black zones of the internet and the protagonist of Boarding Gate retreating from revenge to be lost in the great mass of humanity. The tale of Val and Maria seemed to demand a conclusion, a grand gesture—that they split, become lovers, destroy each other—but Assayas simply avoids it. Whatever Val has done has been aimed at hurting Maria and perhaps herself, and more importantly, she’s hurt the narrative and broken free. The rest of the film plays out normally. Maria has a new assistant (Claire Tran), who has Val’s confidence but nothing like her bohemian edge. Whilst Maria and Klaus have dinner, the director pensive about his project, news comes of Giles and Jo-Ann’s affair: Giles’ wife has attempted suicide, and the shit is about to hit the tabloid fan.
Jo-Ann coolly invites the tabloid blame for the tragedy to shield Giles, revealing an almost saintly side, but as she and Maria rehearse and Maria tries to sensitise her to the dramatic value of evoking pity for Helena, Jo-Ann dismisses the point, stating that the audience is now entirely bound up in Sigrid—in short, she’s taking charge now and fuck the older woman, Maria and Helena both. Helena accepts this without demure, and meets with Piers Roaldson (Brady Corbet), a young, first-time filmmaker far less slick and self-assured than Klaus who wants her to play another mutant in a low-budget scifi film he’s about to shoot in Ukraine. Ironically, Piers has contempt for this very thing Maria’s been struggling to accept and adapt to, as well as for Maria’s concerns about her age. “She’s outside of time,” Piers tells Maria of the character he’s written for her, a creature who does not age normally. The likeness is obvious, to the image of the eternal actress, frozen at a phase in life by the movie camera, exempted from the petty cares of life. By inference Maria has finally reached a point where she, too, has transcended time. To reach this point, Maria has essentially been stripped of her illusions, her airs, and her beliefs. There is nothing now but the job itself, but that is a form of freedom. Assayas fades out on the image of her ensconced in Helena’s place, smiling with wry expectation to herself, aware that on one level Val was correct, that Helena’s self-destruction is as much a journey of wilful disassembling as it is one of tragic succumbing, an expression of desire to find what else there is life—and that Maria doesn’t have to follow it to the same end.
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Director/Co-Adaptor: Alain Resnais
18th Annual European Union Film Festival
By Marilyn Ferdinand
On March 1, 2014, Alain Resnais died after a long and fruitful 91 years of life. A chronic asthmatic from a comfortably bourgeois family who was exempted from active military duty during World War II, he made some of the most powerful antiwar and humanist films ever produced, including Night and Fog (1955) and Muriel, or the Time of Return (1963). He also created films of mystery with elliptical narratives like Last Year in Marienbad (1961), reflecting his early interest in surrealism. In his later years, he struck up a working relationship with British playwright Alan Ayckbourn, whose comedies of manners reminiscent of Molière’s bedroom farces must have held great appeal for the French director. Resnais’ adaptation of “Intimate Exchanges,” Smoking/No Smoking (1993), swept France’s César awards. His next collaboration with Ayckbourn was an adaptation of “Hearts,” the bittersweet Private Fears in Public Places (2006). Their next collaboration turned out to be the last film Resnais ever made, Life of Riley, or Love, Drink and Sing, as Resnais’ title translates. The story and presentation are light as a feather, yet something of Resnais’ gravitas as a director adheres, making it an appropriate valedictory work.
The comedy involves three bourgeois couples—Kathryn (Sabine Azéma) and her physician husband Colin (Hippolyte Girardot), Tamara (Caroline Sihol) and her wealthy husband Jack (Michel Vuillermoz), and Monica (Sandrine Kiberlain), who has left the titular George Riley for life on a farm with Simeon (André Dussollier). The first two couples are involved in an amateur drama of the 1965 Ayckbourn play “Relatively Speaking,” and much of the film’s action involves them traveling to and from rehearsals. It appears that Kathryn and Tamara were once professional actresses, and a mild level of competitive sniping goes on. Generally, however, harmony reigns.
All that changes when Kathryn wheedles a secret out of Colin—one he all but reveals to her with poorly veiled hints—that George has terminal cancer and has perhaps six months to live. Despite Colin’s warnings about patient confidentiality, Kathryn immediately blabs the news to George’s best friend, Jack, whose distraught reaction is theatricality itself. The friends decide that the best thing for George is to join the cast of the play to get his mind off his troubles, and he is summarily recruited for that purpose. The heightened emotions that emerge during the amateur theatrical, so reminiscent of a similar treatment by another British humorist, Jane Austen, in Mansfield Park, pose a challenge to the harmony of the couples, as each woman—George’s long-ago lover Kathryn, his estranged wife Monica, and his current fling Tamara—is drawn toward the charismatic, doomed George out of boredom, duty, or a need to be needed.
Resnais hews close to the stage origins of this romantic farce by emphasizing the artifice of his soundstage shooting, with fake flowers and plants, barely there sets, and long sheets of painted muslin to simulate walls, with the actors pulling back the muslin to exit and enter the scene. There is a sitcom quality to the construction of the film with Resnais’ use of drawings of each set as the establishing shot of where the next scene will take place, and light, lyrical transitional music. The cast of veteran actors use all the verve at their command, with Resnais’ wife and frequent collaborator Sabine Azéma a particular stand-out as a take-charge woman shackled to a passive husband. Michel Vuillermoz is pitch-perfect as a doting father to 16-year-old Tilly (Alba Gaïa Kraghede Bellugi) who all but ignores his gorgeous wife, practically ensuring her dalliance with George. While André Dussollier doesn’t have much screen time, cartoonish encounters with a tree stump, trying to avoid kicking it when Monica runs to George’s side, lead amusingly to the inevitable.
The difference between the “no sex, please” British and the “amour fou” French is the emotional bedrock of their respective approaches to the bedroom farce. British romantic comedies tend to be less fussy, more declamatory, and generally safer from an emotional point of view. The French, who seem to take love as it comes, compartmentalizing the propriety of official matrimonial alliances and the passion of romance, always seem much more serious to me about the place of love in their lives. It’s hard to imagine an Englishman filming Jacques Demy’s semi-tragic The Umbrellas of Cherbourg (1964), for example. It is this underlying passion that gives Life of Riley the heft it has. When each of the women contemplates spending George’s final days with him in Tenerife—in his infinite bet-hedging, he has asked them all—their true feelings emerge in a very telling way. It is at this point that Resnais finally and fittingly films scenes in the interior of each of their homes.
Despite the brightness of the comedy and energetic work of the splendid cast, it is hard to watch Life of Riley without a certain melancholy setting in. Like the unseen George Riley, Alain Resnais’ ghost haunts this motion picture. The final grace note of the film reminds us of just how enormous our loss really is.
Life of Riley screens Friday, March 13 at 6:00 p.m. and Thursday, March 19 at 6:00 p.m. at the Gene Siskel Film Center, 164 N. State St., Chicago.
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Director/Screenwriter: Eugène Green
18th Annual European Union Film Festival
By Marilyn Ferdinand
Most of us have met people who identify with bygone eras. They style themselves to suit their preferred time, in ’60s go-go boots, short Sassone hairdos, and day-glo miniskirts or ’40s wide-shouldered, double-breasted suits, fedoras, and hand-painted ties. It’s rare to find someone go much earlier than the 1920s, however, because the clothing gets a lot more complicated and cumbersome. However, though he may not dress the part on a daily basis, Eugène Green is all about Baroque, a period that occupied the whole of the 17th century in Europe. Green is an New York-born filmmaker and naturalized French citizen who, through his teaching, theatre work, and films, has revived the French Baroque style of performance.
Green began making films when he was in his mid-50s, and when I saw his last feature film, The Portuguese Nun (2009), I felt he had a lot of potential but hadn’t quite jelled as a filmmaker. I’m happy to report that with his new feature film, La Sapienza, Green has arrived with a clear intention of what he wants to say and the wherewithal to pull it off superbly.
The film’s central couple, architect Alexandre Schmidt and his psychologist wife Aliénor (Fabrizio Rongione and Christelle Prot), are frustrated by their career compromises and disconnection from each other. After a particularly disheartening meeting with some investors who reject his desire to use existing structures and people-friendly spaces in favor of a more cost-effective development project for Bissone, Switzerland, Alexandre decides to take a break. He asks Aliénor if she wants to go to Italy with him, where he intends to do research for his long-delayed book on his idol, Baroque architect Francesco Borromini (1599-1667).
The two travel to Stresa, a beautiful town on Lake Maggiore in northern Italy, where they encounter 18-year-old Goffredo (Ludovico Succio) and his 16-year-old sister Lavinia (Arianna Nastro) while walking along the lakeshore. Lavinia suddenly grows dizzy and weak, and the older couple hail a cab and take the siblings home. Aliénor’s concern for Lavinia grows, and when Alexandre announces that he needs to travel to Turin and Rome to conduct research, Aliénor decides to stay behind. She enjoins him to take Goffredo, an aspiring architect, with him.
It’s possible to look at the doubling of Aliénor and Lavinia and Alexandre and Goffredo as doctor/patient and teacher/student, respectively, and suspect that the roles will be reversed. Indeed, this is exactly what happens, but this schema is more complex than that. The couples are bilingual in French and Italian, but to learn their individual lessons, the females speak French to each other, and the males speak Italian. Aliénor and Alexandre become time travelers, not literally meeting people from the time of Green’s imagining as happens in a film by another New Yorker in love with France—the all-too-facile Midnight in Paris (2011)—but rather by interacting with teens who embrace the ethos of the Baroque period. Succio and Nastro are rather unusual looking, as though they came from another time. Lavinia is said to have a wasting disease, archaic terminology that takes Aliénor aback, and the girl believes there is a cloud hanging over Goffredo that is the cause of her condition, certainly an evocation of hysterical illness that would not be treatable until the late 19th and early 20th centuries. Goffredo sleeps with his door unlocked, despite Alexandre’s cautions against it. The young man says he always burns a candle at night, whose light he believes will keep him safe. Indeed, Goffredo wants to design buildings to contain light and people, a stark contrast to Alexandre’s design for a windowless hospital to eliminate outside distractions and focus its patients entirely on their recovery. “I would do it differently today,” he says to Goffredo.
The heart of the film might be said to encompass Alexandre and Goffredo’s tour of the great edifices of Borromini. Alexandre explains the challenges Borromini faced, particularly from his mentor and eventual rival, Gian Lorenzo Bernini, a compromising architect with whom Alexandre regretfully identifies. The plain facade of Borromini’s Sant’Ivo alla Sapienza, built on a limiting footprint in Rome, opens to reveal an undulating, soaring interior, using the geometry of circles and ovals to create the feverish excessiveness that characterizes Baroque style. Green leads us to the cornice high above the nave floor, shaped and lit like the eye of God, the most ancient being in a film reverent toward the past.
Alexandre’s desire to retain existing elements for new construction, as Borromini did, reminds us that cities and towns are an amalgamation of styles from throughout history; Green’s reference to an archeological dig further reinforces the fact that human life on Earth has been built, layer by layer, on the foundations of the past, a repudiation of modernity and its overweaning ego. Green lays his criticism on a little thick at a dinner party of shallow bourgeois professionals living on an ancient estate without seeming to notice anything around them but their own intrigues. He doubles down with a comic burlesque involving an Australian tourist (Jon Firman) who demands to be let into a chapel that is closed because he came all the way from Sydney to see it.
Green’s camera roves Borromini’s edifices and lingers lovingly on the majesty of Stresa, contrasting the survivors of the past with the straitjacketed characters of the modern age for whom the camera rarely moves. In keeping with Baroque theatre style, the actors declaim their lines with little emotion and generally static facial expressions. Nonetheless, though the buildings have been given the illusion of movement by their architects, our cast comprises real people with actual movement and simmering emotions that infuse their performances as the film progresses. As with The Portuguese Nun, Green adorns his females, especially Aliénor, with beautiful and distinctive clothing in keeping with his version of a costume drama.
Green himself becomes the mouthpiece of the past, playing the Chaldean, one of an ancient tribe driven by the American invasion of Iraq from their ancestral lands and thought by Aliénor, who encounters him one night, to have gone extinct. The Chaldean says his people were able to read and speak with the stars, and he looks at Aliénor and says her destiny is a good one, filled with love. When Alexandre and Goffredo return to Stresa the next day, Lavinia is cured, Alexandre and Aliénor find themselves passionately in love again, and Alexandre finds a new purpose as a teacher. It appears Green believes in oracles as well, and he arrives at his happy ending via a well-lain journey of discovery. In his worldview, it seems that those who remember the past will be lucky enough to repeat it. Bravo, professore.
La Sapienza shows Saturday, March 14 at 3:30 p.m. and Monday, March 16 at 6:00 p.m. at the Gene Siskel Film Center, 164 N. State St., Chicago.
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Director/Screenwriter: Jean-Luc Godard
By Marilyn Ferdinand
You know why I quit playing ballads? Cause I love playing ballads. —Miles Davis
The above quote by jazz great Miles Davis has always stuck in my mind. Why would someone give up on something they love? Why would they push themselves to the edges of their chosen form with sounds that couldn’t be more different from a ballad? Miles was frank about his reasons: “”You should never be comfortable, man. Being comfortable fouled up a lot of musicians.” Comfort has fouled up a lot of other people, too. Just see what some writers about movies have to say about the National Society of Film Critics’ choice for best picture of 2014—“…as stupid & self-congratulatory a choice NSFC could make” (David Poland, Movie City News); “snobbish and elitist” (Scott Feinberg, Hollywood Reporter). In an age of punditry, not being utterly accessible for critical parsing or two-line synopsizing is perhaps the greatest offense a film could make.
I, for one, congratulate the NSFC for their choice and wholeheartedly agree with it. Goodbye to Language is a joy, not least because the 84-year-old dean of French cinema, Jean-Luc Godard, continues to embrace new challenges and humbly said to the NSFC in a thank-you missive that he is “still learning.” Nobody insisted he keep making movies, and at his age, he would be forgiven for retiring on his laurels to write full time or tend his garden. Instead, while other directors have approached 3D technology timidly or in the pursuit of butts in seats just like its original aim in the 1950s, Godard has, like Roberto Benigni, chosen to “lie down in the firmament making love to everyone” with his warm and ground-breaking embrace of 3D cinematography.
There are many knowledgeable Godardians who have done a far better job than I could of analyzing the content and technical aspects of his latest effort and contextualizing it within his oeuvre. Indeed, the excited discourse among Godardians is a juggernaut of its own, with the endless possibilities of Godard’s intentions being picked over like the booty in a dragon’s treasure chamber. For me, such detailed intellectual exercises are for the young. As an older film enthusiast who craves the immediacy of experience, I prefer to bask in the absolute beauty of Goodbye to Language.
If I can be so presumptuous, it seems that Godard is a little tired of these mental roundelays as well. Goodbye to Language seems more like a repository of impressions, inspirations, even questions. While he drops a few references, images, and actions into the film regarding Africa and violence, his oft-repeated refrain, “There is no why!” challenges his seriousness of purpose in raising these subjects. For me, the film is a valentine to all the things Godard loves—nature, dogs (particularly his dog, Roxy), art, film, language, and his partner in life, Anne-Marie Miéville. As though to confirm that assertion, one enterprising writer at MUBI has catalogued many of the literary, visual, and musical quotes Godard incorporated into the film, and the range of his influences, from Derrida to Anouihl to Ezra Pound, reveals Godard’s far-ranging intellectual and cultural engagement that makes the title of his film all but impossible to take seriously. At the same time, Godard is dipping several toes into the media of today, commenting on and making use of the renaissance in 3D filmmaking and smartphone videography, the former with wild abandon, the latter with more petulant reservations.
Goodbye to Language concerns itself with nature and metaphor in four alternating parts, preceded by an introductory scene at a book stand near Usine a Gaz, a cultural center in Nyon, Switzerland. Most amusing of the goings-on in this section is a professor named Davidson (Christian Gregori) looking at a copy of Aleksandr Solzhenitsyn’s The Gulag Archipelago and telling a young woman not to look the writer up on Google. Godard juxtaposes book readers with smartphone readers and eventually shows a smartphone with a headshot of Solzhenitsyn on the screen. I laughed out loud at the futility of Davidson’s plea and at the way a man of towering importance concerned with the worst in state oppression in his writings could be reduced to a selfie by proxy.
Godard uses two couples who strongly resemble each other to play almost identical scenes in parts 1 and 2, in what seemed to me to be an homage to his New Wave compatriot and former film editor Jackie Raynal, particularly her film Deux Fois (Two Times, 1968), in which she says goodbye not to language, but to meaning. At the same time, by using different actors, he is illustrating a very literal interpretation of the word “metaphor,” that is, a comparison of two unlike things that share something important—and no matter how much the pairs of actors (Héloïse Godet [Josette] and Kamel Abdelli [Gédéon]/Zoé Bruneau [Ivitch] and Richard Chevallier [Marcus]) resemble each other, they are not the same.
Godard varies the scenes in ways that modulate the amount of alienation between the two couples. In a pierside scene, Josette is looking forlornly at the clouded sky from behind a set of bars when a man’s hand moves tentatively into the frame, but remains far from Josette’s hand. In the replayed scene, Marcus’ hand moves much closer to Ivitch’s. Josette and Gédéon are filmed in an apartment. Both are nude, but unlike Ivitch in the later sequence, Josette is conspicuous in her nakedness, putting a trench coat on at one point but allowing it to flap open. Gédéon says with disgust that there is no Nobel Prize for art, which must be his profession, and his unease spills through the scene. The couple’s unhappiness crystallized for me when Josette sits naked next to a vase of flowers, more subjugated objects for a painting than real and relatable. A shower scene shows Josette from behind, standing in the bathroom doorway urging Gédéon to finish so she can use the shower. The second couple tussle in the glassed-in shower, a scary scene considering that they could break through the glass, but at least they are showering together.
Godard also offers sequences of violence (an apparent murder, water running in a blood-filled sink) and of low comedy (the men farting on a toilet while their women try to talk to them). Throughout, scenes from films appear as short snippets or on a large TV in the couples’ bedroom, drawing the eye away from the foreground. And that is literal, as Godard’s use of 3D allows us to separate the planes of background, foreground, and subtitles. The viewer has the freedom to close one eye or the other to get different angles and colors, reminiscent of the open-source films like Sita Sings the Blues (2008) that allow viewers to embellish and change the basic film.
Godard even seems to send up his own rebellion against France’s so-called quality films and Oscar-bait period films by inserting an interlude of Mary Shelley with Percy Bysshe Shelley and Lord Byron as she pens Frankenstein. At the same time, he seems to suggest that the act of creation is a terrible beauty and that technology can unleash forces that can subvert our humanity. Is Godard a hypocrite, decrying smartphones while playing with 3D? I say we all draw our lines, and there’s nothing wrong with that.
He saves his most dazzlingly colorful scenes for the nature sequences that feature his dog Roxy, which may be a proxy for Godard himself. Roxy is a philosopher queen in her natural world of trees, grass, and flowers ruminating on what the river knows, immediately putting me in mind of “Ole Man River” from Show Boat (1936/1951). Roxy is rejected by one couple, left standing on a pier while they go off in a boat; they may even have tossed her in the rapids. The other couple adopts her and takes her everywhere with them. Dogs, we are told in voiceover, are the only creatures that love others more than themselves, making them superior to human beings in their capacity for empathy and sacrifice. Godard, the old dog learning new tricks, may be wondering whether he will be accepted or rejected and signals in what I believe to be an almost total lack of ego that he really does what he does for us, not himself. The ungenerous criticisms flung at this sweet film show us to be the lesser—again.
To quote from Miles Davis again: “If you understood everything I say, you’d be me!” It’s time to stop our own ego trips, give up on finding new ways to reduce his vision to a few paragraphs, and offer this consummate artist our sincere thanks for never giving up on us.
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Focusing on the debut feature work of famous, and infamous, figures of film
Debut feature film of: Claude Chabrol, director and screenwriter
By Marilyn Ferdinand
It’s not often that a film—especially a debut film—grabs me and pulls me into its orbit with the irresistible force of a black hole, but that’s exactly what happened to me and, impressively, the hubby, when we started watching Le beau Serge. I stipulate that I’m predisposed to like films by Claude Chabrol, one of my favorite filmmakers, but Shane is famously fidgety in the opening minutes of a film, wanting to know what is going to happen before the credits have even finished rolling. Running roughshod over the usual settling-in period, Le beau Serge grabs the viewer by the scruff of the neck with an ominous energy and holds us tight to the bitter end—bitter being the operative word.
1958 was an interesting year in cinematic and Gallic history. Just as the supposed end of the classic period of American film noir was reached with the release of Orson Welles’ Touch of Evil, the Cahiers du cinéma critics were gearing up to start making their noir-influenced independent films, with Chabrol being the first out of the blocks with Le beau Serge. This bleak film shot in Sardent, to which the Paris-born Chabrol was evacuated during World War II, has the kind of quasi-confessional aspects of personal remorse and social unease that were then being unleashed by the angry young men of the United Kingdom. A reference in the film to a townsman serving in Algeria prefigures the May coup attempt in that French-occupied country that would see a member of the old guard, Charles de Gaulle, return to power. Interestingly, Jacques Tati’s nostalgia for small town France got a big-screen airing in 1958 with the debut of Mon oncle; Le beau Serge is a radical counterpoint to that humorous fantasy.
François (Jean-Claude Brialy), a handsome young man, returns to his home village after 10 years in Paris to rest and give his tubercular lungs a chance to heal. His family home has fallen into ruin, and he is forced to take a room at the local inn. His friend (Michel Creuze), who had no illusions that he would ever leave the village and become anything but the baker his father was, reaches to grab François’ suitcase from the bus driver on top of the bus. A discordant note is struck in the film score as two men are viewed on the opposite side of the bus. They are François’ great childhood friend Serge (Gérard Blain) and Serge’s father-in-law Glaumod (Edmond Beauchamp). Both are drunk and belligerent, and seem oddly menacing. François tries to capture Serge’s attention, but fails. As he makes his way up the street to the inn, villagers greet him and have to remind him who they are. He doesn’t recognize anyone but Serge.
Class resentment is Claude Chabrol’s thematic calling card, and he starts flashing it with this, his very first film. François has distanced himself from the villagers, his head stuck in books in a rented room with faux-brick wallpaper (Chabrol revels in tacky interiors) as a symbol of his outsider, intellectual status. He believes he can save the villagers from themselves, showing up the ineffectual priest (Claude Cerval) in the process in an echo of Robert Bresson’s Diary of a Country Priest (1951). He especially wants to reform Serge, whom he tries to persuade to leave Yvonne (Michèle Méritz), the wife he took when he got her pregnant, only to be trapped in an apparently loveless marriage when their baby was stillborn. Yvonne is pregnant again, but that doesn’t seem to bother François, who wants Serge to join him in bourgeois striving. The urgency of François’ yearning to see Serge in the opening scenes of the film and his continued efforts to connect with Serge contain homoerotic overtones that the film’s title, which translates as Handsome Serge, tends to endorse. In fact, Serge, a Marlon Brando knock-off in his black leather jacket, is kind of a mess—often covered with mud from his delivery job and his drunken carousing. François is much more handsome and is targeted immediately by the promiscuous, 17-year-old Marie (Bernadette Lafont), Yvonne’s sister who lives at home with their father. While he’s perfectly happy to diddle Marie, it’s clear he thinks she is in no way good enough for him.
While his films preponderantly critique the French bourgeoisie, Chabrol has always saved some contempt for the pettiness of the underclasses as well, allowing mere resentment or even boredom to burgeon into murder. With Le beau Serge, Chabrol highlights the self-delusions of the villagers as well. Serge seems to enjoy wallowing in his degradation and refuses to abandon Yvonne, claiming that he loves her. That may be a lie, but he certainly does need her to blame for his own lack of ambition and as an excuse to get drunk early and often. The townspeople also seem to have conspired in pretending that Marie is Glaumod’s daughter—Marie tells François she’s not—so that he can keep from jumping her bones. Glaumod all but forces François to tell him the truth about Marie, and then blames him when nature takes its course.
Indeed, the entire film, which assumes François’ point of view, looks at the villagers as little better than animals, and incestuous ones at that. Although the village is poor, there is a real life in it, with meals and dances and daily work. But François’ dealings with Serge, Yvonne, Marie, and Glaumod reduce the environment to squalor in a manner that must have influenced Bertrand Tavernier’s dissipated look at French colonialists in Africa in Coup de torchon (1981). Serge literally starts sleeping his drunks off in chicken coops, and the final scene is the birth of Serge and Yvonne’s baby, a basic animal act if ever there was one.
From the standpoint of filmcraft, Le beau Serge shows the influence of the Italian Neorealist movement. Like the Neorealists, he populates his frames with actual villagers and shoots from life, with natural lighting. A village dance looks and sounds quite like a similar dance in Luchino Visconti’s early Neorealist film Obsessione (1943). Yet, Chabrol includes a score by Émile Delpierre that telegraphs feeling in a very melodramatic way. Some have criticized the score, but it is part and parcel of Chabrol’s heightened sense of reality and wicked humor, a dark opposite to the light and urbane music of Tati.
The final scene is shot through with arresting images—Yvonne’s martyred face looking all the world like Falconetti in The Passion of Joan of Arc (1928); François shining a flashlight into every stable and coop, his utterly black form contrasting with the light and making him seem like a human void; François sliding a passed-out Serge along the snowy ground like a sack of potatoes. Serge’s maniacal laughter at the birth of a son might mean a new start—or just another person to start blaming.
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Director/Screenwriter: Jean-Luc Godard
By Roderick Heath
One of the storied events of film history, Jean-Luc Godard’s Breathless (1960) swiftly gained a reputation as a revolutionary moment in how movies were watched and made. Released in close company with Francois Truffaut’s The 400 Blows and Alain Resnais’ Hiroshima, Mon Amour (both 1959), Breathless surpassed them in establishing the New Wave as a radical aesthetic, a hip posture, an anti-cliché about to become a new norm. The New Wave directors became media darlings for a time, a perverse position for a bunch of young artists, mostly male, who had defined themselves through opposition to the status quo in art, politics, and commerce. Godard’s marriage to Anna Karina, a young actress, model, and singer he had elevated to movie stardom in his follow-up work, The Little Soldier (1960), even made the covers of celebrity magazines in France. Breathless was a deeply sarcastic take on the gangster film as ransacked by Godard’s peculiar aesthetic and intellectual sensibility, colliding genre motifs with pop art’s method of self-conscious quotation and ironically realistic contrasts. The Little Soldier essentially rewrote his debut in more immediate political terms, only to be banned and released well out of sequence in Godard’s development, and for critics at the time, it helped to muddy that development.
Une Femme est une Femme, Godard’s third work, was then released well before The Little Soldier. The film struck many as a comparatively messy and minor by-product of the director’s fearsomely intelligent, but contradictory impulses, with his habits of genre remixing and existential inquiry in full flower, as well as a sour auto-critique of the sudden, new-found stardom and opening doors for the movement. Certainly, as Breathless wrestles with the uneasy relationship between Godard’s love of film’s gaudy lies and his sense of life and honesty, Une Femme est une Femme explores the same territory, but more intimately: part send-up of Hollywood musicals, part valentine to them, with the flashy but distanced regard of pop art, it’s also a deeply personal and abrasive take on young love and a celebration of Godard’s fresh adoration of his leading lady, Anna Karina. Indeed, Une Femme est une Femme feels, even more than Breathless, like a film other directors tried to make dozens of times over in the following 10 years without quite getting the point. Godard litters the film with sight gags and bits of comic business that suggest he’s randomly spliced in scenes from silent slapstick films and random spritzers of Frank Tashlin, inventing an attitude of free-form zaniness which would define much Swinging ’60s cinema.
But Une Femme est une Femme is far more sardonic than its progeny, made clear enough from the opening minutes, as Karina’s character, Angela Récamier, stalks Parisian streets with Michel Legrand providing a floridly jaunty pseudo-Hollywood score, only for the music to cut out constantly, as if coming from a record player with a loose cable somewhere, leaving only casual street noise audible. This proves a boldly Brechtian touch, and Godard continues to work variations on this notion, having scenes unfold in everyday fashion and then suddenly rupturing the texture by having his characters break into bits of comic business—self-conscious absurdity alternating violently with kitchen-sink realism. The Paris on screen isn’t the pretty wonderland of An American in Paris (1951) or Can-Can (1958), even in this, Godard’s first colour film; shot in the Strasbourg–Saint Denis area, it is cramped, dirty, almost lugubrious, but also entirely alive, vibrantly organic, a place where people, not advertising placards live.
But Angela states her wish to act in a musical starring Gene Kelly and Cyd Charisse, and she and her fellows constantly pose and playact as if about to turn their lives into one. Angela first appears strolling past shop windows in a blazing-red umbrella hat that looks just like a prop for a Technicolor musical. She walks into a café, plays Charles Aznavour on the jukebox as if to provide the scene with a ready-made score, then hurries off, delivering a quick wink to the camera, putting in play Godard’s subsequent, constant blows at the fourth wall.
Angela quickly runs into her boyfriend, Émile (Jean-Claude Brialy), in a news agency, where Émile amuses himself by recommending books to a couple of young boys, who scoff at his selection: “Have you got anything more . . . sexy?” they ask, summarising Godard’s wry understanding of popular audiences in one quip. Angela thumbs through a book on childbearing, and it becomes apparent that the couple are seeing each other for the first time after a row, and indeed, the film depicts one long period of turmoil in their lives, albeit turmoil they keep trying to turn into antics.
Angela next meets her and Émile’s mutual pal Alfred Lubitsch (Jean-Paul Belmondo), who has a crush on her and engages in constant, glib flirtation. Angela finally makes it to her job, which involves singing and dancing, but in a strip club: Raoul Coutard’s cinematography abruptly drops handheld camerawork for swooping, room-scanning tracking shots, gliding through this fleapit wonderland with romantic zest, noting sexy performers and grimy old cleaners equitably, with careful use of coloured costumes that shout out to Vincent Minnelli. A pianist seated in the corner sees Angela come in and strikes up an appropriate musical theme. Angela’s joie de vivre and a little tacky showbiz craft—she dons a sailor costume and bathes under three-colour light—turn the club into a cheery place of transformative energy. This, Godard’s cleanest and cleverest joke, is a mere set of cuts between Karina advancing on the camera as she commences her song just like a musical heroine, and then switching to her viewpoint, which reveals the grimy dive and its bemused and seedy patrons perceived in all their depressing smallness. “Works of art are the 40 days of Nature’s glorious existence,” one of Angela’s fellows quotes to her from the book she’s reading, and Angela shrugs, getting on with her own version of art as glorious existence, no matter how stymied.
New Wave icon Jacques Demy made his famous musicals in a key of earnest largesse with a subtle overtone of worldly realism, rather than the sarcasm Godard constantly wields here. He described his efforts as trying to create a “neorealist musical,” but Une Femme est une Femme never actually becomes the musical it threatens. Much of the film is actually devoted to a series of skittish, emotional engagements between Émile and Angela, something at which Godard, from the long bedroom chat in Breathless through to the epic freeze-out session in Le Mepris (1963), was proving himself a master, with Brialy’s sharply handsome, slightly hawkish face betraying Émile’s boding aggravation with his lover.
At their apartment, Émile finally learns what seems to be bugging his flighty mate: she wants a baby, “in the next 24 hours,” but he’s saving himself for a big bike race on the weekend. This comic explanation partly obscures Émile’s sexual detachment from Angela exactly when she’s feeling what seems, to the male viewpoint, an arbitrary yet overwhelming desire for a child, a desire from which Émile instinctively shrinks. The couple’s bickering becomes so critical that at one point they cease talking, and so begin conversing rather through the covers of books they pluck from their shelves. Finally, the couple only half-joke when they ask Alfred if he’ll do the work of impregnating her, whereupon he quips, “I don’t know if this is a comedy or a tragedy.” This is Godard’s second mission statement, as he seeks to muddy the waters of genre and reception: a variation on it is spoken later, this time amended to, “I don’t know if this is a comedy or a tragedy, but it is a masterpiece.”
Another of Godard’s overtly Brechtian stunts sees him pan his camera back in forth in a slow arc, surveying the apartment whilst Angela and Émile sit in an embrace during a lull in their storm, with words explaining the inner purpose of their actions and the nature of their predicament (“It’s because they love each other that things will go wrong for Émile and Angela.”) flashing on screen. This gives their motivations rather more depth than their picayune actions would indicate, absolving them of being mere stereotypes and rather suggesting their game is more dangerous emotionally than we think: each message confirms they love each other, whilst also warning that they’re excessively cocky in regards to each other because of that love. Godard’s strong romanticism is the secret lode of Une Femme est une Femme, coexisting with and battling his ruthless analysis and overpowering male gaze turned on Karina. “Men are such cowards,” one of Émile and Alfred’s female friends comments with jocular incision. “It makes up for the nastiness of women,” Alfred ripostes.
The film’s title is both leitmotif and punchline, harkening to a brand of gendered mod comedy popular around the time, reducing Karina’s “femaleness” to a series of pop art identifiers and then wringing them dry. Just as Alfred presents a potential third corner to the relationship of Angela and Émile, so his name suggests another intersecting cinema tradition—the light and deceptively frothy sex comedies of Ernst Lubitsch. In Lubitsch as well as in many musicals, the hope of the Shakespearean pastoral is raised, where relationships can begin, end, or transform according to natural whims in zones where social laws don’t much matter; Godard dangles this hope before his heroine even while suggesting the danger in the world she actually lives in.
Nonetheless, exasperated by Émile, she does finally turn to Alfred. Angela and Alfred’s hook-up is, nonetheless, a glum and cross-purposed meeting in a café, where Alfred tells a joke that comments on Angela’s imminent infidelity. They both descend into reverie whilst listening to another Charles Aznavour song, the usual kinetic rush of a musical sequence here turned into a static, eddying emotional impasse. “What must I do to prove I love you?” Alfred asks, and suggests banging his head against a wall; when Angela hesitates, he leaves the café, crosses the street, and does just that. Angela rushes off to make Émile’s lunch, but tells Alfred that she’ll signal to him by lowering their apartment’s external awnings whether she’ll be coming back to him or stick with Émile. Alfred waits outside, but sees the awnings slide up and down in confusion.
Godard sends Angela into her seemingly inevitable transgression with Alfred, whilst Émile angrily searches for her without success. When he finally gives up, he picks up a hooker to expiate his anger. Looking at the prostitute lolling in a shot patterned after Henri Matisse’s work (Matisse earlier is glimpsed in TV documentary Angela watches) of sensual beauty with enfolding reds and blues and converging, clashing patterns surround beautiful flesh, Émile has an epiphany, as he decides, “We’re intolerant, and we’re evil.” Thus, Godard sets up his narrative to end on a joke, as Émile can’t really get angry at Angela for sleeping with Alfred, and indeed her purposeful action finally forces him to cover up his lack and sleep with her, too, just to spiritually, if not literally, impregnate her. The film ends on a French, almost Serge Gainsbourg-esque pun as Émile mutters that Angela is “infâme” (vile), and she responds, whilst grinning at the camera, “no, I’m une femme.” It’s a calculated travesty of the leave-’em-laughing final note of many a buoyant comedy even as it mimics them and the film’s contrapuntal mood behind the official grins and hipster loucheness reveals it to be a contemplation of the sorts of stupid things young lovers do to each other. Godard also conducts an invasive enquiry into what exactly defines women, or rather, his woman: when Émile confronts Angela after her return from Alfred, Godard’s handheld camera becomes Émile, darting and looming as she’s interrogated, the camera gaze becoming the inescapable, probing perception of a man who can grasp everything but the essence of what he loves.
In spite of the serious underpinnings and the acerbity of the aesthetic, Une Femme est une Femme is perhaps Godard’s funniest film, with a wit and a sense of rubbery good humour throughout that’s light years away from the director’s subsequent shift into oft-didactic art. Sight gags and meta-humour abound throughout, most of it feeding into Godard’s overall approach, as Belmondo mentions his pal Burt Lancaster and chats with Jeanne Moreau in a bar, asking her how shooting on Jules et Jim is going. Karina chats with a friend played by Marie Dubois, star of Truffaut’s Shoot the Piano Player (1960), who mentions she’s reading, yes, Shoot the Piano Player, but gives the title in charades rather than words, whilst Godard accompanies her gestures with sound effects.
Vivre sa Vie, Godard’s immediate follow-up, by contrast, couldn’t seem more different at first glance. Even shorter than Une Femme and shot in black and white, it is a spare, bleak, tough-minded portrait of a heroine making choices that will destroy her, almost entirely lacking humour. And yet, Vivre sa Vie has a similar metre and meaning to its title, stating its heroine’s wilful agency, even as it begins to interrogate it. The film also displays Godard’s continuing, transfixed interest in Karina, casting her again as a frustrated actress falling into seamy circumstance, this time as a prostitute. If there’s a sophomoric quality to Godard’s anarchism in Une Femme redeemed by his great skill, a similar pretence is detectable in Vivre sa Vie’s determinedly sober artistry, but again transfigured by Godard’s rapidly evolving cinematic sensibility.
Where the overt politics of The Little Soldier got Godard in trouble, in these two films he introduces such perspective almost randomly: Angela and Émile’s flat is suddenly searched by cops who object to their reading a leftist newspaper, and in Vivre sa Vie the heroine flees the scene of a gun battle between Algerian terrorists and authorities. Thus, violence and suspicion are backdrop to both dramas. Vivre sa Vie is divided into 12 episodes, each one preceded by a chapter title that announces the upcoming events in a manner reminiscent again of Brecht, but also harking back to the 18th-century novel. Such harkening formalism declares Godard’s shift into a new, more analytical form of drama, whilst the visual language shifts again, sometimes fragmenting into sharply edited, photo-essay-like compositions, or distanced cinema verite study.
The opening sequence, depicting the break-up of Nana Kleinfrankenheim (Karina) and Paul (André S. Labarthe), finds them seated at a bistro counter with their backs to the camera, faces only partly visible as they converse. The archness of the conceit is mitigated by the precision with which it depicts the alienation and anonymity of the two, and sharpening awareness of gestures, as when Nana touches Paul’s head in consolation. Nana (named for Emile Zola’s courtesan heroine) resents Paul’s indifference to her ambitions and inability to make her feel special, a need that simmers beneath Nana’s desire to become an actress. The two reach an impasse in conversation and so play the most forlorn game of pinball in cinema history, as Paul recounts the content of an essay written by a young student of his teacher father: “A bird is an animal with an inside and an outside. Remove the outside, there’s the inside. Remove the inside and you see the soul.” The peculiar, childish metaphysics of this tale echoes through the rest of the film as it strives to comprehend Nana’s soul via exteriors.
Nana leaves Paul and their young child and gets a job working in a record store, but finds supporting herself difficult—she’s locked out of her apartment and bundled away by pals of the landlady when she can’t pay her rent. The precision of baseline economics is portrayed as Nana’s rent problems are caused by the absence of a friend she loaned 2,000 francs to, and that she tries to borrow off another friend in a kind of perpetual displacement of debt. Godard signals his connection to, and perspective on, Nana when he shows her in a darkened movie theatre, wrapped up to the point of tears in watching Carl Dreyer’s The Passion of Joan of Arc (1928). This scene works on several simultaneous levels. It’s Godard showing off his immediate inspiration and cinematic memory. It’s a depiction of Nana’s soul, inverted by becoming lost in an artwork, and a portrait of her desire to achieve the same transfixing power as Falconetti on the screen. It’s an auguring of Nana’s fate, confirmed as, late in the film, silent film titles like those in the Dreyer film begin to flash on screen in place of dialogue.
Nana hooks up with a publicist and a photographer who takes portfolio shots of her, both of whom essentially offer a cost-free bed for the night. Finally, she’s arrested after an altercation with a woman over some dropped money. This brush with criminality presages her slide into prostitution, communicated with brilliant concision as Godard moves from regarding prostitutes from the viewpoint of a “normal” person riding in a car, to Nana herself treading the footpath, hunched in pensive expectancy, designated by her dress as a low-rent streetwalker. Godard repeats the scanning shots of waiting hookers, but now from Nana’s closer perspective, every face a study in thwarted and damaged interiors via bored, lacquered, anticipating exteriors.
The telling contradiction of Vivre sa Vie is that it was Godard’s most coolly stylised and intensely composed film to that point, and also his most deeply felt, perhaps the most immediately emotional of his career. No accident, either, it was borne of the direct and painful tensions in Godard and Karina’s marriage, as she had almost left Godard after an affair with an actor and then purportedly attempted suicide after his stormy reaction. Godard’s vow to create a true tragic vehicle for her talents produced Vivre sa Vie, but it didn’t satisfy Karina’s desires. Indeed, it could be called an anti-tragedy, consciously cutting away catharsis and questioning the usual linkages that define the actions in tragedies. Transforming Karina from the iconic, wilful coquette of Une Femme into a tragedienne with a Louise Brooks bob, Godard is fetishizing his wife, but also trying, in that neurotic manner of men throughout history, to know his woman by looking to some primeval essence, and falling short. Thus, Une Femme and Vivre sa Vie are two sides of the same coin. Godard suggests Nana has a crisis of her interior life, and is attracted to the idea of being an actress to experience a multiplicity of identities and make up for the mundaneness of her actual being, whilst several characters remark on her propensity for parroting the statements of others. But she’s also convinced that action entails nature and self-direction, hence the title: “I turn my head, I am responsible…I forget I am responsible, but I am.” Godard casts sublime doubt on the notion, noting the random and externally imposed demands that force Nana’s hand, especially once she surrenders autonomy to inhabit the role of prostitute.
The film’s most discomforting scene comes when Nana picks up her first john: Godard nervelessly follows the pair as they get a room in a seamy hotel, negotiate price, and go through all the niceties, whereupon the client clasps Nana in an embrace and tries to kiss her, but she resists, her anguish plain amdist the man’s frenzied invasion of her being. Nana soon encounters Yvette (Guylaine Schlumberger), an old friend who also has become a prostitute after her husband’s impoverishment and imprisonment. Nana meets Yvette’s pimp, Raoul (Saddy Rebbot), and though Yvette gives Nana a contact to work in a decent brothel, Raoul convinces her to join his stable. Godard zeroes in on Raoul’s capacity to play proxy boyfriend as he depicts Nana watching Yvette and Raoul playing at the same pinball machine she and Paul were at earlier. Indeed, Nana half-consciously gives herself over to this idea, even after she’s seen Raoul’s ledger with each of his girls’ earnings laid out, in part because Raoul readily coddles her desire to be seen as special, even in this profession. Nana’s initiation into true professionalism, and Raoul’s confidence, is suggested obliquely during a montage showing Nana’s work, whilst Raoul answers her questions about the business with the dry data-recounting style of a documentary voiceover. Soon, Nana is confident in her role, even released, as she easily directs the men who come to her and adapts her act to the needs of the moment.
Godard opens the film rather differently to his usual pop-art, billboard-like flashes, photographing Karina’s face from shifting angles like a studious profiler. Throughout the rest of the film, however, her face is often obscured, sometimes in shadow, or with her head turned three-quarters away from the camera, reduced at times to a mere walking hairdo. Framings are often oblique, bodies and faces arranged at their edge—other actors are repeatedly subsumed in the same way. Only Karina is allowed to dominate any shot, to be the single face, except for the young man who is the object of her desire. People become abstractions or exiles in their own little spaces very easily in this cinematic lexicon. The early scene in the record store where Nana works is done in one long shot that continues well past when the nominal actions it describes ends, scanning the nondescript world beyond the shop whilst Nana listens to another shopgirl read a vivid piece of romantic schlock in a pop magazine full of dramatic epiphanies.
One long scene describes the limit of Nana’s new “success” as she wanders the halls of a hotel to find another hooker to join a threesome with a john in a bleak, miniature odyssey through vertiginous-walled corridors where anonymous faces disappear behind anonymous doors for carnal pleasures glimpsed as studied postures. In the end, she finds herself left out when she brings in the other girl, so settles down to smoke a cigarette and await the client’s pleasure. That Nana is still, in essence, a frustrated performer is made doubly clear as Raoul meets to talk with some business acquaintances in a pool room: bored and itching to be centre of attention, she prods the men, and one good-naturedly gets up to perform a piece of vaudevillian mimicry that gives her a laugh. She then starts dancing around the room, ostensibly trying to prompt a reaction from Raoul, but actually for the benefit of a good-looking young man (Peter Kassovitz) playing by himself at the pool tables. Nana is at once peculiarly transcendent here, painting the seedy place and circumstance with her joie de vivre, and also pathetic, using up her essence to be left floundering.
Nana encounters an aged philosopher in a café (played by Godard’s own intellectual mentor Brice Parain), who happily engages Nana in discussion about various existential quandaries. “Love is a solution—but only if it’s true,” he tells Nana, obliquely warning her to beware of convenient substitutes and untruths, after recounting Porthos’ demise from Dumas’ Twenty Years After, crushed by a weight after being paralysed by the sudden onset of self-awareness that severs his hitherto instinctual survival capacity. The implication of Parain’s quote for the drama as a whole is fascinating, as it suggests that mere survival, the business of getting through the day, is still what keeps most folks functioning. As long as Nana obeys that logic, she prospers. When she resists it, she comes to grief. Somewhere between Godard’s vignettes, the handsome young man becomes Nana’s lover and is rediscovered sitting about her apartment reading Poe to her, an excerpt from The Oval Portrait in which a man gazes longingly at a portrait with the fiendish need to get beyond the image’s taunting beauty. This is one of those classic moments of relevant irrelevance Godard was so fond of, where another variety of artwork is suddenly privileged in cinema’s usually remorseless love of itself, and provides self-commentary on Godard the portraitist, creating his artwork and destroying his love object.
Godard takes this likeness literally as he sets up Nana’s death. Raoul suddenly sells her to some gangsters in exchange for a sum of cash, his justification being that she’s been turning down too many clients. But the handover goes awry, as Raoul realises he’s been underpaid, whilst the gangsters seem fairly eager for a reason to gun him down. Nana is quite literally caught in the middle as Raoul uses her as a human shield: one of the gangsters’ bullets hits her, and then Raoul shoots her himself, seemingly deliberately, and flees, leaving her sprawled on the road. Coutard’s camera tilts down a bit, as if to register shock and desolation, and then cut to black: that’s a wrap. This end is both deeply distressing and blindingly fast, a terrible demise for a woman so full of “life to live,” brought low by her own supposed choices, but finally used up as a pawn. But there’s also Godard’s dispassionate disassembly of genre here, too. Having rejected the original ending he came up with as middling, he went for full-bore tragedy, but then subjected that idea to a radical shift: Nana’s death is almost offhand, the fate of a peasant and plaything, a victim of human commodification and her own sublimation of it. Godard creates his Joan of Arc, but rather than give her the glorious martyrdom of auto-da-fe, leaves her like rubbish in the street.
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By Marilyn Ferdinand
From March 7 through April 3, the Gene Siskel Film Center holds what is arguably Chicago’s best festival of new cinema gathered from the countries of the European Union. Such films as Alois Nebel (2011), Tell No One (2006), Time to Die (2007), and The Way I Spent the End of the World (2006) are just some of the extraordinary films that had their Midwest or North American premiere at the festival.
This year, I’ve been granted the privilege of previewing the films as a member of the press. In deference to the awesome Lori Hile, who helped arrange my credentials, the format of my reviews will be abbreviated to conform with the Film Center’s requirements. I may return with full reviews after the festival.
So in fits and spurts, as I finish screeners or attend screenings, here is my coverage of some of the films on offer at this 2014 edition of the greatest show on State Street.
Tricked (2012, The Netherlands)
Director: Paul Verhoeven
Paul Verhoeven hasn’t released a film in six years, so when I saw that Tricked was on the EU festival schedule, I was very excited to see the latest from this genre-bending, original director. Sadly, I almost missed the film, such as it is, because Verhoeven decided to preface it with a 45-minute documentary about the making of Tricked; I thought I had misread the program and considered walking out on this pedantic vanity exercise. The 74-year-old director must feel creatively blocked, because he decided to crowdsource the script, one scene at a time. The lengthy and cumbersome process did not bear the kind of fruit he wanted, and he ended up cowriting much of the film with Robert Alberdingk Thijm. The result is a very funny 50-minute sitcom/soap opera about a philandering husband whose affairs put him in hot water with his floundering construction company and his family. While not classic Verhoeven, Tricked still shows his flair for genre work and reflects his roots in television and early handheld camera work.
The Excursionist (2013, Lithuania)
Director: Audrius Juzėnas
The national cinema of Lithuania is in rather sad shape, so the entry of an ambitious film like The Excursionist is certainly cause for celebration. The film purports to tell the true story of a Lithuanian girl who escaped the Soviet-ordered deportation (“excursion”) to the detention camps of the Gulag and traveled back to Vilnius over the course of more than two years. This type of story is more familiar to audiences in a Nazi-Jew format, and seeing stories of the hardships suffered by Soviet bloc countries on screen, as with the excellent Czech film Alois Nebel shown at the EU festival last year, is a welcome historical expansion. The film itself is hampered by its sense of its own importance and a cloying score that underlines in red the terrible hardships suffered by the protagonist. The film feels long, but it held my attention primarily due to the remarkable debut performance of Anastasija Marcenkaitė in the demanding title role. In the end, director Juzėnas transforms this personal story into an allegory for all conquered peoples who resist their oppressors.
Cycling with Molière (Alceste à bicyclette, 2013, France)
Director/Screenwriter: Philippe Le Guay
For my money, the best bet of the festival is Cycling with Molière. This superbly acidic comedy affords its two superb leads, Lambert Wilson and Fabrice Luchini, every opportunity to use all the actorly tools at their disposal to enact a cinematic version of Molière’s The Misanthrope for a modern audience. Wilson plays a commercially successful actor on a hit TV show who wants to stretch himself by producing Molière’s famous play and playing Alceste, the title character. He goes to the Île de Ré, a fashionable vacation spot on the west coast of France, to try to convince a reclusive actor who lives there to play Philinte, Alceste’s pragmatic foil. Like Alceste, the actor has turned his back on his profession and everyone he knows after a serious betrayal. He refuses to commit himself until the two of them have rehearsed the play, switching roles each day to see who is the better Alceste. The film is full of uproarious physical comedy, and Wilson and Luchini find the peculiarities and narcissism that humans in the arts and in hiding are heir to. Even better is the chance to hear the poetry of Molière’s play in French, not something American audiences can experience every day. This is a wonderful film. DO NOT MISS IT!
The Strange Little Cat (2013, Germany)
Director: Ramon Zürcher
It is best to approach this apparent slice of life as an experimental film to avoid frustration. The plot, such as it is, involves the interactions and reminiscences of a family gathering at a large Berlin apartment for dinner, perhaps a reunion. What Zürcher appears to be interested in is the magic of everyday life, as he trains his camera on the extraordinarily choreographed movements of the family members as they work across one another to pull dishes out of cabinets and weave in and out of each other’s paths. The fantastic enters the scene, such as when a bottle spins in a pot of hot water and a hacky sack flies through the open window from far down below on the street, an impossible kick for the small boy playing with it. Flashbacks occur when various family members tell stories; these stories, which could be spooky but end up not amounting to much, add a certain amount of suspense, another device Zürcher examines in his formalist approach to filmmaking. The wild cards in the deck are a dog and a cat whose behavior we never really see but who the characters assure us are crazy in what sounds like ad libbed dialog. Zürcher trains his camera on two children, particularly a boy, who observe everyone, clearly stand-ins for the director. What they—and he—think of the scene is largely inscrutable, and so may it be for the audience.
Clownwise (2013, Czech Republic)
Director: Viktor Taus
Think a more fraught and loosely structured The Sunshine Boys meets The Best Years of Our Lives and you’ve about got the gist of this drama about three aged members of a legendary comedy troupe who are headed for one last show. The film is poignant about the passing of time, with members of the troupe and their families facing cancer, Alzheimer’s, estrangement from loved ones, and bitter memories. If the film had worked a little harder on delineating and integrating the stories in a tighter structure, it would have been more compelling to watch. The script has some good moments, and it’s always a pleasure to see Kati Outinen in a film, but there was neither enough clowning nor wisdom for my tastes.
Another One Opens (2013, Austria)
Directors: Jim Libby and Nicolas Neuhold
Vienna’s improv theatre company English Lovers is responsible for this English-language dramedy that claims to be 100 percent improvised. Of course, improvisation with a well-established company isn’t really off the cuff, as the company members are very familiar with working scripts out together. Thus, Another One Opens is coherent, well paced, and quite intriguing, as a magic inn gives five troubled people who were friends in college a chance to repair their lives. The relationships didn’t feel as fleshed as I would have liked, but I was a sucker for the Enchanted April premise and healing passing down through generations of women. Recommended.
The Human Scale (2012, Denmark)
Director: Andreas M. Dalsgaard
This documentary poses some incredibly interesting notions about the history of urban planning and the opportunities that exist to rethink cities both old and new. A cadre of architects from the firm of Danish architect Jan Gehl travel the globe to urbanizing China, crowded Dhaka in Bangladesh, New York City, and Copenhagen, revealing that urban landscapes have been designed to facilitate the movement of automobiles, not the needs of human beings. In a forward-thinking approach to rebuilding Christchurch, New Zealand, after earthquakes devastated its city center, a bottom-up approach to what the people wanted yielded a low-rise landscape with plenty of spaces for people to congregate. As our population explodes and our fossil fuels dwindle, human convenience and human-powered conveyances may be our most sustainable future. Highly recommended.
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Director/Screenwriter: Abdellatif Kechiche
By Roderick Heath
French-Tunisian filmmaker Abdellatif Kechiche specialises in long, leisurely, encompassing behavioral studies of individual humans standing at various crossroads. They are often tilted towards Kechiche’s own understanding of cross-cultural neutral zones and the immigrant experience, whilst also often fluently examining the peculiar rituals and experiences that mark youth’s coming of age. Kechiche’s superlative 2007 epic The Secret of the Grain (aka Couscous), his third film and one of the best of the early millennium, depicted an extended and volatile family working to remake its fortunes by starting a small business. Blue Is the Warmest Colour, his latest, gained a Palme d’Or this year and international fame and notoriety along with it. It clearly extends Kechiche’s oeuvre in encompassing niches of the modern human experience, locating both what’s peculiar and universal about them.
Based on a graphic novel by Julie Maroh, Blue is the Warmest Colour charts young love, from individual yearning to electric attraction to coupling to break-up, as experienced by and between two young women. Maroh’s book told a familiar variety of queer love narrative with the expected beats of the genre (variably accepting parents, schoolyard angst, etc.) but in a dynamically expressive and highly emotional fashion. Kechiche’s approach is superficially cooler and more exacting, but ultimately travels into the tactile and emotional envelope that forms around its central couple, picking up manifold nuances and peculiarities.
Kechiche’s narrative replicates both the essence and specific moments from Maroh’s book, whilst revising many elements in a filmmaking process that often seems to have followed its own logic. The film loses the melodramatic bookending narrative and changes the main character’s name from Clementine to Adèle, partly, it seems, to clear a space of independence and to foster lead actress Adèle Exarchopoulos’ stake in the characterisation, and also to justify some shifts in attitude. Kechiche’s style has more than a hint of the neorealist hue revised and updated by filmmakers like the Dardennes brothers and Ken Loach in contemporary European film, except that Kechiche’s touch is more spacious, colourful, and carefully rhythmic, with an almost musical quality (musical performance is usually an important aspect of his work). His stories are less case studies than biographies, a quality that gives the film’s French title its justification, a title that also calls out to the film’s many references to classic French literature.
Much of Maroh’s book was rendered in a near-monochrome with only striking blues elucidated, reflecting the impact the woolly mane of dyed hair Clementine’s lady love Emma sports in an otherwise drab and petty environment. Kechiche avoids this flourish, painting rather in crisp but painterly colours and sunny hues, with the only suggestion of blue right at the end. But the relationship of film to other art forms, like literature, art, and music, is evoked with a nudging constancy, almost echoing the central relationship in its simultaneous rich accord and subtle disparity. Kechiche emphasises the hidden artifice of dramatic shaping in a manner reminiscent of some other French films, like Philippe Claudel’s I’ve Loved You So Long (2008), including virtually self-deconstructing, essayistic-flavoured passages.
Such reflexes are readily on display in long scenes in which bored teens in a class read and discuss Marivaux and Sophocles, failing to comprehend the urgency of the relationship between the experiences recorded in art and their oncoming plunge into life, or a later scene in which a middle-aged aesthete may stand in for Kechiche himself in meditating on the overwhelming urge recorded in art history of men trying to comprehend female sexuality. Kechiche calls out to his earlier work in this manner, like his second film, Games of Love and Chance (2003), which was built around rude and rugged high schoolers acting out Marivaux, explicitly testing the relationship of the young products of shifting cultural paradigms with the French canon, finding both alienation and connection through it. Adèle and Emma, whose studies necessarily entail comprehension of technique and representation, are glimpsed at one point exploring an art museum’s sculpture collection. Its rooms filled with roiling nude female forms coaxed into dazzling life from crude ore is an act that Emma—and through her Kechiche—can surely thrill to, whilst for Adèle it’s a way of familiarising herself with the form that very shortly she’ll be exploring more immediately.
Young Adèle is a fairly “normal” high schooler who begins to feel the elusive tension between her personal emotions and the pack life that dominates at that age as her friends call her attention to Thomas (Jérémie Laheurte), who’s taken with her, in the school cafeteria. Adèle dates Thomas and has sex with him, but is haunted by the vision of Emma (Léa Seydoux), an older art student she catches sight of with an arm around another woman, the image of her invading her nightly masturbatory fantasies.
Adèle’s intimation of an almost predestined link to Emma seems borne out when she and gay pal Valentin (Sandor Funtek) venture into gay bars, and Adèle, after having several women hit on her, is rescued by Emma’s charming attentions, setting the scene for a quickly combusting relationship. Adèle and Emma form a bond initially through extended conversations, where attraction and developing mutual confidence grow amidst the thrust and parry of conversation of two smart but callow lasses seeking to justify and express their tastes. Kechiche all but bends over backwards trying to situate his narrative in the great French romantic tradition, with all its references—Les Liaisons Dangereuses is also shouted out to at one point, evoking its rakish delight in bedroom matters and foreboding a later turn in the plot—and his film’s evident echoes. Adèle and Emma’s long, garrulous conversations laced with probing intimations of character and perspective echo the famous bedroom scene of Breathless (1959) and the chatty works of Eric Rohmer and Jean Eustache, whose The Mother and the Whore (1972) anticipates Blue particularly in length and scope. Like those films, and many in the French cinematic pantheon, the degree of cultural literacy on display is surprisingly high, perhaps to an extent that seems artificial (does the average French teen really enjoy talking about De Laclos?). Some of these conceits have specific overtones: when Emma prods Adèle about her knowledge of art, she answers that she’s only really aware of Picasso, who, of course, had his blue period. Kechiche’s work here, however, is in active dialogue with both cultural context and personal experience, whilst negotiating its own evolving disparities as an adaptation.
Kechiche dials back much of Maroh’s familiar angst, particularly in contending with homophobia as inward retardant on personal acceptance, avoiding clanger lines like one a parent emits in the novel, “Gay pride again? How much longer are they going to be doing this nonsense?” Not that it’s a bright, rosy, postgender world here: Adèle contends with her school friends who, at the first hint of her homosexuality, roundly turn on her. Whereas in the book Clementine runs away and hides to deal with her shame, the more forthright Adèle gets angry and tries to wallop someone. The way people come out, and the world they come out to, has changed, Kechiche notes. More faithfully reproduced from the novel is a moment in which Adèle has her first real same-sex snog, with the bohemian-styled school pal Béatrice (Alma Jodorowsky), who then resists Adèle’s desire for more: such are the pitfalls of curiosity when it grazes against real and urgent need. Kechiche makes long movies because, like the late Theo Angelopoulos and Nuri Bilge Ceylan, he’s a maximalist who specialises in redistributing the way cinema time is absorbed, with a flow of epiphanies that coalesce into a special brand of storytelling, creating an echoing space around the key drama. Unlike them, however, he’s less a poet than a blend of Victorian realist novelist and sociologist. The Secret of the Grain is still his best film because of the fashion in which it justified its heft in building to a brilliant conclusion, one that managed to express simultaneously an urge towards a climactic revelry associated with Shakespearean comedy whilst also counterpointing a tragedy laced with microcosmic import.
Blue is the Warmest Colour, by contrast, has little story and tones down sociological pressure on its heroines. Kechiche concentrates on the transitory beauties and pitfalls of a relationship that’s based more on a preternatural sexual chemistry than genuine accord of personality, and traces the urges that first brings them together, as Emma helps to ease Adèle through the pains of accepting herself, and then tears them apart, as they grow into distinctively different adults. Emma’s outlook is intimately bound up with her ambitions as an artist, whilst Adèle becomes a teacher of young children. A pair of well-contrasted scenes depicts each girl meeting the other’s family and comprehending the subtle but daunting differences in outlook they face. Emma’s mother and stepfather, casually accepting of her, are haute bourgeois, complete with a fancy art collection started by Emma’s father. In perhaps the film’s most obvious thematic joke, the stepfather, an expert gourmand, serves up live oysters to the girls. The poetic conceit of conflating eating oysters with cunnilingus is not at all new, calling back to, amongst others, Radley Metzger’s film of Violette Leduc’s signal lesbian erotica novel Thérèse and Isabelle (1967), and also suggesting the infamous “snails and oysters” scene restored to Spartacus (1960), whose director, Stanley Kubrick, Adèle loves. Dinner with Adèle’s petit bourgeois family, by contrast, eats spaghetti bolognaise and careful evasion of Adèle’s sexuality; Emma scarcely bats an eye at posing as Adèle’s friend and tutor in philosophy, whilst Adèle’s father (Aurélien Recoing) gruffly grills Emma about her job prospects as an art student, all familiar reflexes of a more working class mindset.
The quiet disparities outlined in these paired scenes include the first time in the film that both Emma and Adèle state what they want to be. Emma is forced to lie doubly not only about what she is, but also that she fully intends to be an artist, whilst Adèle is honest, but sets the scene for her later frustrations. Adèle remains closeted in some peculiar ways, neither coming out to her parents, or at least not on screen, nor to any colleagues when she becomes a teacher, to protect her brittle sense of security as much as out of concern of what might happen to her. Blue is the Warmest Colour is at its best when charting Adèle and Emma’s coming together, a process that climaxes in the already legendary and notorious central sex scene that sees the couple conjoin in feverishly energetic, invasively corporeal manner. Kechiche counterpoints the convulsive intimacy of the moment with one of public display, as Adèle joins Emma in a gay pride march where the ecstasy of being young and in love loses all bindings for a moment, a scene that mirrors another earlier in the film in which Adèle marches with students. One peculiarity of gay sex scenes in modern film is that they’re just about the only ones where anyone’s allowed to look like they’re actually enjoying themselves (straight sex scenes now, by contrast, are generally required to be hideous). Kechiche mimics Maroh’s approach to Adèle and Emma’s first bedroom encounter, using jump cuts like comic panel boundaries to fragment the girls’ roundelay of positions into an explosive succession of erotic images.
Kechiche’s approach here is quite clearly unitary with his general fascination for detail and descriptive comprehension, gazing calmly at intense sexual activity as he does at other behavioural traits. But to a certain extent, it also unbalances the film’s emphasis on interpersonal passion and distorts the impression we should be getting, of a young and inexpert girl’s first bedroom romp with a more experienced lover: the necessary sense of exploration is missing. It looks and feels more like an extremely hot one-night stand for two well-practiced sexual athletes, as they whip between positions and smack each other’s asses in search of ever-sharper corporeal registers. The aspect of clinical display is emphasised by the flat lighting and diorama-like bed, carefully charting possible positions and forms, coming close at points to resembling a yoga instruction sheet or “baby’s first pop-up book” of sapphic sex. Other points, however, strike notes of extraordinary beauty, as when the two lie together in symmetrical post-coital calm, as close to a unified creature with two minds as humans can get, the linchpin of both their affair and the film’s aesthetics.
When gay-themed works like Beginners and The Kids are All Right (both 2010) are so cosily mainstream and sentimental in their reflexes that it’s not too hard to imagine classic Hollywood actors playing roles in them, Kechiche’s gambit to wield an unblinking directness in his sex scenes gives the film a radical edge it wouldn’t have otherwise because he is working with two of the most pleasing possible avatars for lesbian love conceivable. In spite of Emma’s jokes about bull dykes and Adèle’s classmates branding Emma as an obvious lesbian, it’s hard to imagine just about anyone not falling for Emma, whose tousled tomboyishness and anime hair in no way violates rules of attractiveness; ironically, only later, when Emma is older and no longer dyes her hair, does Seydoux seem more genuinely androgynous.
In terms of the film’s intrinsic personality, two subsequent sex scenes are more impressive. One sees Emma trying to keep Adèle from crying out as they secretly make love in her parents’ house. The other depicts the two lovers, locked in a scissoring tussle, reach out for each other to grip hands, in part for greater traction and pleasure, but as much in that blindly desperate joy of trying to bridge the gap of mere flesh even as it seems they might literally meld. Perhaps indeed the most profound and universal note the film strikes is implicit here, the intensity some relationships can reach on the sexual level, to extent that when other circumstances intrude upon them, it can feel like being cut off from a part of one’s own flesh. Blue Is the Warmest Colour’s second “chapter” deals exactly with this notion as it skips forward a number of years. Now Emma and Adèle live together. Adèle has fulfilled her desire to teach young children, whilst Emma is poised frustratingly close to major success, a success Adèle helps to foster by posing for a lushly semi-abstract nude, exciting the attention of a major gallery manager, Joachim (Stéphane Mercoyrol), who comes to a party Adèle helps to throw. Adèle impresses and charms many present, including Joachim and Samir (Salim Kechiouche), a mildly successful actor who wryly comments on his moment of success, playing an Arab terrorist in an American movie. But Adèle still quietly chafes in their company, especially as Emma tries to talk up Adèle’s diary writing as an accomplishment, an attempt to paper over Adèle’s inferiority in their relationship.
Adèle is also perturbed by Emma’s friendliness with Joachim’s very pregnant artist friend Lise (Mona Walravens), and as Emma and Lise begin working on a project together, Adèle’s increasing alienation leads her to commence an affair with co-worker Antoine (Benjamin Siksou). Most of this is synthesised from the scant material in Maroh’s book, and begins to smack of a lack of inspiration on Kechiche’s part, as the once-powerful relationship cracks up over such clichéd tensions, with Adèle stuck playing the wife to the mercurial artist in a very familiar kind of domestic drama. The early shout-out to Picasso can be read as a warning that like old Pablo, Emma paints mistresses and moves on. Perhaps this was the point, to show their relationship is prone to the same weaknesses as any other union, but the price Kechiche pays for normalising that relationship is to also make his own narrative more banal, recalling Gus Van Sant’s Milk (2008), which for the sake of mainstream recognition, turned Harvey Milk’s lover into a regulation politician’s stymied wife. Without the force of a strong story behind the film, like The Secret of the Grain possessed, this film’s unwieldy length starts to wear thin.
Tellingly, the film’s intellectual discursions feel far too academic and potted, relating only to the film’s own telling but without real penetration. Unlike, say, Eustache’s The Mother and the Whore, which is as much about the sociopolitical milieu that formed it as it is about its central ménage à trois, Kechiche deletes most of Maroh’s emphasis on the experience of her couple as products of the early ’90s, when gay visibility was on the rise in a still-reactionary society, and thus of the schism of personality the women experience in the way their sexuality links them to the world. Neither Emma nor Adèle are granted much self-awareness in this regard, in part possibly because in altering the setting to be more contemporary, the relatively laggard sensibility of a more liberated generation is evoked. Whereas Metzger’s Thérèse and Isabelle was intimately layered to both build to the climactic sexual consummation whilst also mediating it through flashbacks to make it both immediate and nostalgic, cinematic and literary, Kechiche’s touch is often much more prosaic.
Which is not to say he doesn’t wield some marvellous cinematic prose, like that aforementioned image of the entwined lovers and an early sequence in which his camera glides ahead of Adèle after she’s brushed off by Béatrice, her hurt all too vivid even as she maintains a stoic mask and ignores the world whirling about her. Kechiche determinedly avoids melodrama: only the calamitous spat between the couple that breaks them apart resembles a traditional climax, and he skirts several key scenes of the novel, especially the slip-up that sees Adèle ejected from her home and previous life. Moreover, for a film that expends so much time on merely detailing the characters in a love affair, the inner life of both women remains a little vague—in the case of Emma, more than a little. She’s a cagey creature who holds Adèle at a slight remove that Adèle eventually tries to shatter, but this element remains frustratingly opaque. In Maroh’s book, the relationship commences under a pall as Emma already has a girlfriend, which lends a hypocritical edge to Emma’s explosive rage when she throws Adèle out after learning of her affair. Here, however, it seems at once more righteous and also more peculiar in its contextless vehemency. Adèle, for her part, becomes a Lady of Shalott figure, doomed to grieve over her ejection perhaps all her days.
Kechiche pulls off two excellent scenes as he skips forward again in time: Emma now lives with Lise and her young son as a family, but Adèle, having suffered for a long time, tries hopelessly to entice Emma back when they meet at last for an amicable drink. Adèle’s efforts to seduce Emma reveal once more the powerful spark of physical attraction between them, but can’t break Emma’s new commitment. It’s a somewhat gruelling scene of humiliation for Adèle, reminiscent to my mind of Bob Dylan’s angry heartbreak under surface goodwill in “If You See Her, Say Hello”. The subsequent, ultimate scene, is equally strong, as Adèle attends a gallery showing being given by Antoine signalling Emma’s success, with Adèle finding her portrait hanging with the others, a white-hot and life-changing affair now a mere incident in Emma’s life. Emma and Lise canoodle in the moment of triumph whilst Adèle roams in disquiet. Her intent is all too painfully obvious, as she’s dressed in blue, evidently trying to sway Emma’s eye or at least memorialise their connection. Where for the artist, alchemic creation is the act, for the average person the self is the canvas, and Adèle cannot channel but only telegraph her own bleeding emotion. Adèle meets Samir again, who’s now quit acting for a life in real estate. He searches for her when she quietly absents herself, dashing in a different direction whilst she walks away, a blotch of forlorn blue burning in a grey city street. If the use of the artistic milieu elsewhere feels hoary, here Kechiche uses it to concisely reflect Adèle’s exile: it’s a world of insiders and outsiders, and Adèle is just another outsider now.
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Director/Screenwriter: Asghar Farhadi
By Roderick Heath
Asghar Farhadi, since his critical breakthrough with About Elly (2009) and the international success of A Separation (2011), seems to embody several arresting contradictions. He’s an Iranian filmmaker, and like many of the captivating talents that country has produced in the past few decades, the restrictions placed on what artists can depict only seem to have liberated a deeper fount of creativity. He’s a more convincingly sophisticated artist of the interpersonal drama than just about any western filmmaker to emerge in recent years, acute to the rhythms and quirks of contemporary life and morals. But his methods avoid the deadweight reflexes of too much modern pseud drama and cinema. His work has some similarities to that now-common brand of realist filmmaking best exemplified by the likes of the Dardennes brothers, but really seems to harken back more to the theatrical traditions of major 19th century playwrights like Strindberg, Ibsen, and Chekhov and the dense, morally and psychologically interrogative efforts of European film greats like Ingmar Bergman’s early, more domestically focused works and aspects of Roberto Rossellini and Robert Bresson’s oeuvres. Whilst not as cinematically vivid as Bergman or as stringent as Bresson, Farhadi creates, like them, vivid, exactingly wrought tales of interpersonal crisis and conflict with a discreet sense of social context. Farhadi’s filmmaking is sleek and functional, but not in an impersonal fashion: there’s a tautness and concision to his framings and camerawork, a sense of space and the largesse of the screen, which feels organic, even epic.
The Past, his latest film, shifts ground insofar as it’s a French film, set in Paris, though it does deal with Iranian émigrés, with a subtle undertow in the dramatic flow stemming from the dissonance of displacement and estrangement. The search for exact truth in A Separation and The Past is both the aim of the characters and an impossibility because the viewpoints keep shifting. Motivations that make perfect sense to one might be incomprehensible to another. Experience and truth spread out in interlapping but distinct ripples from the actions of each character.
Farhadi kicks off with Ahmad (Ali Mosaffa) arriving at a Paris airport where he’s met by his wife Marie (Bérénice Bejo): she spies him through a pane of glass separating the incoming passengers and they communicate amusedly via signs and mouthed words. This proves to be the easiest, most relaxed act of communication in the film, because once the glass is gone, discomforting familiarity begins to creep in. The two make a mad dash through the rain in almost romantic fashion, but then they’re locked in a small, breathless, steamy car together. It becomes clear that Ahmad has returned to Paris from Iran to give Marie a divorce after several years of separation. Marie stops by a high school en route to pick up eldest daughter Lucie (Pauline Burlet), but she’s already fled, as has been her recent habit. Entering the yard of Marie’s sizeable old townhouse, Ahmad is recognised by one of the children playing in the yard, Léa (Jeanne Jestin), but not the other, Fouad (Elyes Aguis), the son of Marie’s current beau, Samir (Tahar Rahim). Ahmad arrives apparently oblivious to Marie’s current situation and is bewildered because she’s neglected to book him a hotel room. She says she held off with the booking because the last time he planned to come, he failed to show.
Marie tries to billet him in a bunk bed with Fouad, but Fouad throws a tantrum and tries to flee the house for his and his father’s apartment. An infuriated Marie drags him back and locks him in a parlour. The camera takes Ahmad’s place as accidental eavesdropper as Marie’s struggle with Fouad, staged and shot from a high window as a half-comic, half-alarming Coyote and Road Runner chase about the back yard. Soon, the tension underlying the strained attempts at civility and modern cool about the odd family situation proves to have deeper sources, and the sense that some explosion is inevitable builds as Ahmad comes to realise what’s going on. One of Farhadi’s most fundamental observational and dramatic elements here is also one of the more problematic aspects of his film: the family under study here is complicated, with about one layer too many for use. Neither Lucie nor Léa are Ahmad’s children, but the product of yet another of Marie’s ill-fated unions: their father lives in Brussels. But this difficulty is part of Farhadi’s point, that today, many families are indeed such fluid, ad hoc, but perversely binding creations, easy to leave but impossible to escape.
Farhadi’s observational streak is in marvellous form in these scenes: Ahmad and Marie trying to dry themselves with tissues in the car; the blob of spilt paint that drives Marie into a rage with Fouad, and Fouad’s hostile, but curious first handshake with Ahmad; Ahmad dutifully taking a blow dryer to Marie’s hair after they arrive home; Ahmad’s quizzicality and Fouad’s fury as they try to make up the bunk-bed they share, each aware to a degree that they’re extraneous males in the house and somehow, intentionally or not, they’ve been put together for that reason; Fouad viciously stabbing at corncobs in reactive irritation when helping Ahmad prepare dinner until he cuts himself; the few seconds it takes Léa to recognise her stepfather, whom she then calls by his first name but with genuine affection, revealing much about his parental status. Lucie, when she does finally show up, takes refuge in her bedroom, but Ahmad is able to communicate with her, especially when he takes her to visit his friend, Shahryar (Babak Karimi), another expat who runs a café, providing memories of happier times. Meanwhile, Samir sits in the paternal position at the table, but with distinct unease: Lucie won’t speak to him, and he distractedly tries to observe how Marie acts with Ahmad, peering out at them as he tries to paint a room.
Samir runs an inner-city dry cleaners, and, it emerges, he still has a wife, albeit one who’s in a coma she will probably never come out of. Her state is the result of depression-fueled suicide attempt in front of Samir’s assistant, Naïma (Sabrina Ouazani), an illegal immigrant. That malady and suicidal thoughts have also dogged Ahmad, as his inability to adjust to life in France destroyed his marriage to Marie, but he generally seems pleasant and intelligent. Soon, however, he is placed under strange pressures that rub his patience raw, as Marie asks him to speak to Lucie and find out why she’s been difficult recently. Ahmad solicitously interviews Lucie and is satisfied at first with Lucie’s explanation that she doesn’t want her mother to get married again, especially to a man Lucie dislikes.
A delicate equilibrium forms in Marie’s house as Ahmad plays house-husband, cooking meals and trying to fix a faulty sink, a task which Samir takes over after Ahmad seems to have effortlessly stitched himself into the fabric of the place, even proving skilled at drawing Fouad out of his funk. Samir’s stern approach to fathering contrasts Ahmad’s ability to create a rapport with the kids: after Fouad and Léa pinch one of Ahmad’s gifts for the family from his suitcase, Samir puts Fouad through an interrogation where he forces the lad to meet his eyes and doesn’t want to let the kids get away with apologising because that would teach them all they have to do is say they’re sorry to be absolved. This seemingly throwaway moment proves to be the film’s main thesis, as Farhadi examines the way people try to mollify others with civilities, but nonetheless take actions that incur genuine consequences.
The younger characters contrast the older ones. Marie, in particular, tries to discard the past before it strangles her chances for happiness, whereas the children try to cling to their pasts, the things they know. Fouad deals with alienation and changes with bratty aggression, whilst Lucie plays adult games and is shocked at the real, awful consequences that occur. Farhadi’s fascination for watching ambiguities in a situation proliferate until all viewpoints seem to cancel each other out recalls Otto Preminger’s, and, indeed, aspects of the story resemble Bonjour Tristesse (1958), particularly in the theme of a teen girl trying to thwart a parent’s love affair, and standing back in shock at the results. Lucie’s angst, it emerges, stems from her distaste for Marie and Samir’s relationship, a distaste that proves much deeper and more significant than mere adolescent resentment. Lucie almost desperately explains to Ahmad that Marie’s remarriage would mean she would lose her old home, the one they shared with Ahmad, forever, and later furiously informs Ahmad, “You know why she went to that filthy man? Because he reminded her of you.” Lucie’s observation here seems coldly accurate on at least one level, as Samir certainly suggests Ahmad Mark II, less interesting and talented as a family man, but more reassuringly mundane and workaday.
Marie works as a chemist around the corner from Samir’s laundry, and they seem nicely in synch as sleek, fit, moderately successful worker bees. One of Farhadi’s most succinct shots offers a trio of fancy lampshades for redecorating the house, signifying their hope for the future and also their status as bourgeois clichés in their fetishism of faux-antique security. They move like people who know the score and carry a faint aura of both longing and old hurt in their manners. Marie and Samir’s desire to get on with life together and cast off old baggage has a wilful quality with a vaguely psychopathic note, which they themselves have noticed and which haunts their every motion. This note turns out to have predated the tragedy of Samir’s wife: they started an affair before the suicide attempt, when Marie was lonely and Samir stopped by the chemist’s for his wife’s antidepressants. Ahmad and Samir’s wife (like Marie, she’s “French”) share maladies, as both are depressives who are written off as deadweight by their functional spouses, wrong choices who don’t fit with the program.
Farhadi’s major conceit in telling this story lies in how he moves distinctly between four characters as focal point, from Ahmad to Lucie to Marie to Samir, with Samir scarcely making an impression in the first half-hour as the perspective belongs to Ahmad; by the end, Ahmad has more or less vanished, written out of the drama as he becomes irrelevant to the new marital quandary. The kitchen of Marie’s house becomes shifting territory in domestic war. The film’s middle act is, in its dramatic structure, a little like one of those slapstick comedy gags where characters dart in and out of a long corridor, disappearing and reappearing in increasingly tangled and improbable places and patterns, as Lucie vanishes, forcing the others to hunt for her. Tempers boil, old wounds open, resentments arise, tiny physical and emotional cues spark heated reactions, and in trying to deal with the problem they chase their own tails.
Eventually, the real root of the drama is revealed as Lucie confesses that she believes Marie and Samir’s affair caused the attempted suicide of Samir’s wife. Ahmad tries to assuage her fears by having her talk to Naïma, whose account of the day puts the tragic turn down to altercations with a client. But, both Lucie and Naïma have secrets involving that day. Lucie confesses hers first: she logged on to Marie’s computer and forwarded to Samir’s wife the emails Marie and Samir had been writing to each other. The notion of verboten love letters resting at the heart of a familial melodrama is given a cunning modern makeover by this device, as the email medium’s rapidity has removed the safeguards of time from the heat of immediate strong feeling, which I’m sure we’re familiar with now—the “I shouldn’t have done that” moment where technology has allowed emotion to outpace good sense. Indeed, the ambiguity of such communication has already been touched on, as Marie and Ahmad bicker about whether she really sent him messages that would have forestalled the accommodation problems he’s faced with on his arrival. Ahmad’s attempt to mediate Marie’s discovery of Lucie’s awful, guilty act and make sure the rupture is stemmed results only in an ugly explosion of rage and grief, as Marie assaults her daughter in the kitchen, screaming with telling outrage, “How could you do this to me?” The film has obviously been building up to such an eruption, though Farhadi delays it cleverly. The hot flare of Marie’s anger doesn’t last long, and she calls her forlorn daughter back from the railway station as she prepares to take her leave, perhaps the film’s finest recognition of the way powerful emotions alternate and feed each other in family conflicts, the rapid successions of egocentric rage and abject forgiveness.
Lucie’s confession seems to offer a cut-and-dried confirmation of the anxiety behind Marie and Samir’s relationship, the one that constantly threatens to cleave them apart in guilt and shame, already apparent in the simple act of trying to hold hands, but it soon proves even more complex. Naïma proves to have played a part, too, as she provided another link in the chain that might have brought the adulterous messages to the wife’s attention as a petty revenge for suspicions that she and Samir were having the affair. When the investigations to nail down the truth lead Samir to his employee, he angrily ejects her from his life and her job. But the onus of causative guilt can’t be shifted so easily onto Naïma’s act of hapless spite, for, as she retorts to Samir, she still can’t understand why Samir’s wife staged her act in front of her instead of him or Marie. Naïma, like Sareh Bayat’s Razieh in A Separation, becomes a figure the other characters try to turn into a villain for her genuine act of wrongdoing, but with obnoxious readiness on their part to offload their own guilt whilst disregarding the anxiety and difficult position that caused the wrong in the first place. The point is plain, but thankfully not forced down our throats: as much as the characters want one, there is no easy moral out for anyone. Farhadi is obviously staging a merciless gag at the expense of the modern faith in “closure,” the idea that a ritualised conclusion for something will sever past from future and remake you. “I didn’t want you to be in torment for the rest of your life!” Ahmad explains to Lucie, a sobbing, fleeing mess after being ejected by Marie. “I’m not now?” a beggared Marie retorts.
The Past, from its title inward, notes that human character is the sum of its accumulated experiences rather than a free-floating entity, and by definition, therefore, the past cannot be left behind. On the most literal and humdrum level here, this is apparent in the complex mesh of affection and enmity, hope and disappointment that exists between Ahmad and Marie and the children, with Samir as ambiguous new spoke on the wheel and the body of Samir’s wife, paralysed, probably brain-dead, voiceless and powerless, but doggedly clinging to life with tormenting ambiguity. Farhadi, who’s already taken aim at the byzantine, unforgiving qualities of his homeland’s mix of theocracy and bureaucracy in civil life, explores this new realm on the microcosmic level, wringing out each character’s attitude to their own lives past and future, but with overtones that could also be cultural and political. Just as western bourgeois family life is predicated today around an unstable binary ideal of personal liberty that can, on the basic levels of society, both bind and damage individuals and those close to them, so, too, are western bourgeois politics based on a sharklike need for forward movement, a carefully fostered rejection of the past.
Indeed, the family under study here quickly comes to resemble modern geopolitics. There are proliferating ghosts of past wrongs with accompanying guilt complexes, accumulating dependents, self-righteous busy bodies, emotional and physical emigrants, and bewildered holders of dual citizenship: Ahmad’s status as a man not at home in France, but solitary in Iran correlates to Lucie’s feelings of uncertainty about three different, equal variations of her “family.” There are makeshift states, acts of terrorism, invasions, and even moments of peace and amity. Farhadi is not a political filmmaker, at least not in the didactic sense, or even a maker of parables, but his observations of human behaviour on a small scale are relevant to the larger. The theatrical sensibility Farhadi brings to his material is more noticeable here than with A Separation. If it seems to be a slightly lesser achievement, it might well stem from the lack of the overarching tension the earlier film sustained about the contentious relationship of the individual to the state. Farhadi was able to string out elaborate narrative pressures and concurrent emotional volatility in his characters from very simple acts because of that contention, whereas in transferring his methodology to a French setting, he needs to up the stakes to shake up his characters to the same degree: instead of an irritable shove now, the story linchpin is an attempted suicide. The more melodramatic quality is apparent.
Yet Farhadi’s fondness for devices that put his characters under pressures greater than usual is one of his strongest traits as an artist and puts him most directly in contact with the great realists and naturalists of European literature: Dostoevsky, of course, meditated on psychological and metaphysical matters, but usually got to them through the stuff of pulp, like money and murder. There’s a sharpness and urgency to the drama, a sense of danger to the characters beyond a haze of mere middle-class moping, a precise sense of the forces that push ordinary people into zones of behaviour and consequence beyond what they can handle, but without needing to introduce spies or serial killers. But Farhadi’s method actually feels to close to Alfred Hitchcock’s, as odd as that sounds, particularly works like Rebecca (1940) and Under Capricorn (1949), which have strikingly similar story elements and emotional resonances, only contextualised differently. And whilst The Past has some elements in common with the mainstream Hollywood drama The Descendants (2011), what distinguishes Farhadi’s work is the rigour of his writing in achieving an attitude that too many would-be serious filmmakers fail to achieve, which is to be both dramatically involving and successfully ambivalent at the same time. Farhadi’s casting and handling of the actors is superlative. Bejo couldn’t have asked for a more vivid contrast to her role in The Artist (2011) as a follow-up. But Farhadi also gets great performances out of young Aguis, as well as Burlet, who embodies Lucie with a refreshing lack of the kind of pouty insouciance with which such teenage girls are usually portrayed.
Finally, Farhadi suggests, life probably demands a capacity to simply push forward regardless, a capacity that is usually regarded as a heroic trait, and yet here is interrogated ruthlessly. Marie certainly believes so, for as Ahmad makes a last attempt to explain his leaving, she cuts him off: “It’s not important…I don’t want to go back into the past.” This moment bespeaks a certain amount of exhaustion after too many confessions and dredged-up pains have tortured Marie, who, carrying Samir’s child, is feeling the baby quite literally feeding off her body—she aches in her bones from leached calcium—and must, at some point, focus entirely on this next act of her life. But it also suggests nobody’s really learnt anything, except that perhaps moving on is an act of will. The final sequence show the inevitable limitations, as Samir visits the hospital where doctors have been trying the last of many tests—response to familiar perfumes—to determine if his wife is brain dead. This leaves us with the simultaneously poignant and pathetic last images of Samir bend over her prone form, using the scents of the past to try to prompt some sign of life in a moment of manifold needs, not least of which is the need to relieve the burden of uncertainty that hangs over him, but also to heal, to gain forgiveness, to restore, ironically, to bring back the past in order to remake the future, clasping a motionless hand in hope of a sign.
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Director/Screenwriter: Alain Guiraudie
By Marilyn Ferdinand
Stranger by the Lake has been making waves internationally for its frank exploration of gay cruising, which includes explicit, mostly unsimulated sex scenes. The film’s director and screenwriter, Alain Guiraudie, won the directing prize in the Un Certain Regard section of the 2013 Cannes Film Festival for the film, a prize I think he deserved because of the unself-conscious performances he got from his actors and the subtle changes in mood he brings to the looping scenes of the lake, beach, and wooded area that form the single location of the film. At the same time, this film doesn’t offer a major departure in form or structure—Guiraudie, known for his more audaciously experimental approach to film, has said that he surprised himself by how formal the film ended up being. Of a piece with the New French Extremity movement that began in the early 2000s, Stranger by the Lake indulges the themes of loneliness, fatal attraction, and the linking of sex and death that go back to the beginnings of film, but that were elided until the end of the studio system in Hollywood and the coming of the sexual revolution of the 1960s.
The central character, Franck (Pierre Deladonchamps), is a young, slim, gay man without a career, job, or any specific goal beyond spending the summer at the cruising beach swimming, sunning, and having sex in the woods that surround the lake. Franck uses his first visit to the beach to get acclimated. He greets a friend, strips to his underwear, and goes for a swim. As the summer progresses, he’ll forgo the underwear, sunning and swimming in the nude like the other men. Franck also goes out of his way to become friendly with Henri (Patrick d’Assumçao), a middle-aged man who sits apart from the beach dwellers, never sunning or swimming, but rather just watching them. Henri has split from the woman in his life (girlfriend or wife is never made clear), who has remained on the other side of the lake, presumably where couples roam in more conventional fashion. Henri may feel like an outcast from that world, but he also doesn’t seem to fit into the gay scene and, in fact, seems rather naïve about it. When Franck tells him that he doesn’t go with women ever, Henri seems surprised, thinking that all homosexuals also keep a woman around, perhaps because Henri is just such a man, trying to come to terms with his repressed homosexuality.
Franck is attracted to Michel (Christophe Paou), a man who epitomizes the ’70s style of desirable homosexual—tall, muscular, tanned, and sporting a thick mustache. However, Michel has a possessive lover, Eric, (Mathieu Vervisch), who sends Franck on his way. Franck, who has a habit of staying at the lake into the night, watches Eric and Michel swimming one evening. They appear to be playing, but the play turns deadly as Michel holds Eric under the water and soon emerges alone from the lake. Despite the fact that Eric’s red car and beach towel remain in place for several days, nobody remarks on it, and Franck says nothing of what he saw; instead, he and Michel become lovers. When Eric’s body washes up on shore and the police come snooping around the lake, the film moves steadily toward a suspenseful end.
Stranger by the Lake mildly indulges a backward-looking pastiche that seems to be forming a contemporary current in French cinema. The sun-washed days of idleness and pleasure by an Edenlike beach are bathed in Summer of ’42 (1971) nostalgia. The film is shot through with comic moments that seem to look back in time to a different, less dangerous era of free love; for example, Franck hooks up with a man who insists he wear a condom, even though Franck is only giving him a blow job. The caution this man won’t throw to the wind is not only gently ridiculed, but also contrasts with Franck’s attitude, which eschews the future to live in the moment. It’s possible to look at Franck’s fatal attraction as being akin to the search of the main character for a lover who will kill her in the 1977 Richard Brooks film Looking for Mr. Goodbar, but Franck is not the suicidal one here. The notion of a gay-hating serial killer picked up from the much-reviled Al Pacino vehicle Cruising (1980) is voiced by Inspector Damroder (Jérôme Chappatte), who pops up at the lake regularly like Lieutenant Columbo, comic, but unavoidable, as Guiraudie refuses to open up his film beyond the lake. His intense focus on this locale has the effect of demystifying gay cruising for straight audiences through an honest depiction of desire that transcends sexual orientation. In this context, the explicit sex in the film is not pornographic, but an organic part of the world Guiraudie is trying to explore.
One wonders why Franck doesn’t run fast and far from Michel after what he has witnessed. Certainly, linking sex and death is nothing new—Gloria Grahame was more turned on by Robert Ryan in Odds Against Tomorrow (1959) after she asked him if he ever killed anyone, and Vanessa Paradis seemed to orgasm when carnival performer Daniel Auteuil threw knives at her in Girl on the Bridge (1999). It is usually not the aim of such foreplay, however, to actually end in death. More likely, Franck has been caught by the devouring charisma many emotionally damaged people give off that traps so many would-be rescuers and innocents who mistake their immediate connection with discovering a soulmate. Franck says after only a couple of meetings with Michel that he thinks he is falling in love, and Michel says all the things that would lead Franck to think he is feeling the same way, too. Only Henri sees Michel for what he is—an amoral psychopath who killed a possessive lover when he found someone he wanted more.
I found myself quite involved in this movie and concerned about what would happen to everyone. D’Assumçao exudes a pathos that nonetheless is grounded in reality. He tries to reach out to Franck, but knows that the young man is busy being young, and not a candidate to fill his empty heart. Paou is an implacable avatar of entitled desire—remorseless, sexually greedy, and quick to action. Deladonchamps, for all his sexual adventuring, seemed a bit like Bambi to me, particularly at the end of the film, when his plaintive cry was like a baby doe looking for its mother. By that time, we realize how much he’s made us care.
Stranger by the Lake screens Friday, October 18, 9:15 p.m. and Sunday, October 20, 4:10 p.m at the AMC River East 21, 322 E. Illinois St. in Chicago. www.chicagofilmfestival.com
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Director: Alain Resnais
By Marilyn Ferdinand
Alain Resnais can rightly be called the grandmaster of French cinema. At 91, he continues to work and create films of bold experimentation and a deep feeling for the joys and suffering of being alive. Deeply marked by the traumas of war, his films have examined the psychic meaning of both World War II and the Algerian War for independence, conflicts that drove a wedge into France’s self-image, reawakening the fissures within the country that had led to the French Revolution of 1789. Royalists, sometimes eugenic in their belief in the hereditary superiority of the aristocracy, pitted against the common folk in France and its colonies belie the myth of a united country fostered by Charles De Gaulle and the Popular Front during the 20th century. The myth may have been necessary to prevent France from plunging into another bloody civil war over the betrayals of Vichy, but the roiling undercurrent of rage and animosity would not be quelled, particularly among France’s filmmakers. The “quality” films against which the French New Wave rebelled were a meager attempt to calm nerves and ease suffering through a headlong plunge into nostalgia. The New Wave would have none of it, though the appropriation of another country’s reaction to postwar malaise—what the critics of the French New Wave dubbed “film noir”—was still another form of avoidance for a country that had not found a language to speak the unspeakable.
As artists often do, Resnais tuned into the cultural zeitgeist and his own unease as a witness to the outrages of Vichy and Algeria and crafted a series of films that offered both a visual catharsis and a pointed critique of attempts to erase the past by confusing reality with a less precise and damning narrative: Hiroshima Mon Amour (1959), Last Year in Marienbad (1961), and the film under consideration here, Muriel, or The Time of Return. The first film was explicit, if not graphic, about the human cost to life and love of World War II, and the second an examination of memory and the fracturing of the simplicity of love that was a hallmark of pre-WWII life and a symbol of France to the world. With Muriel, Resnais develops and marries those themes in a film that commands one’s interest through the urgency of its emotion.
The story is simple. The widowed Hélène (Delphine Seyrig) and her stepson Bernard (Jean-Baptiste Thiérrée) await the arrival of Hélène’s old flame Alphonse (Jean-Pierre Kérien), whom Hélène has asked to come to see her at her home in Boulogne Sur Mer. Hélène and Alphonse were lovers in 1939, just before the Nazis invaded France, and Bernard has recently returned from military service in Algeria. While Hélène perhaps hopes that she and Alphonse can return to a time before conflict tore them apart, Bernard is haunted by what he has witnessed and participated in while serving in Algeria. The film chronicles the attempts of Hélène and Bernard to assuage their pain by coming to terms with the past.
The strategies Resnais uses to expose the psychological traumas his characters have suffered reflect the fractured nature of their reality. Bernard has given Hélène the impression that he is engaged to a woman named Muriel and is forever disappearing from the flat he and Hélène share to visit her. In fact, Muriel is a horrific memory that he feels compelled to revisit time and again by watching some film he shot while in Algeria in his ramshackle studio above a stable. Wracked by guilt over what he and the men in his unit did to her, he tries to amass evidence of the incident, though it is unclear what he intends to do with it. It seems more important for him to keep the memory alive, to avoid the trap of forgetfulness or putting the war behind him, as his comrade Robert (Philippe Laudenbach) has. Thus, Bernard constellates the France that cannot forgive and forget the Vichy collaborators and the horrors they visited on their brothers and sisters, as well as the France that condemns the widespread colonial torments of a “noble” France against the Algerian people.
Hélène, too, is haunted by the past, and the perhaps too obvious metaphor for her nostalgia is the antique store she runs out of her home, living with and using furniture and decorative items she intends to sell in the careful, provisional manner one holds memories in one’s mind. (Indeed, Boulogne is a similarly provisional abode, a town bombed near to flat, with pockets of the old world juxtaposed with modern architecture.) Hélène’s reunion with Alphonse has an odd tenor to it, with Alphonse wanting to embrace and kiss her, but Hélène avoiding both, still stung by Alphonse’s abandonment of her. Like Bernard, she wants to find out what happened, to get her facts straight so that she can move forward without the nagging doubt that something important was missed. Like Robert, Alphonse has seen fit to paper over the truth to mooch off whatever marks are near at hand, including the attentions of his mistress Françoise (Nita Klein), who accompanies him as his “niece,” and approbation for his service to his country during the Second World War and Algeria. In fact, Alphonse is a bigot who never went to Algeria, and he fails to note his real relationship with Françoise or his marital status to Hélène.
Françoise is an interesting character to ponder. More than 20 years younger than Alphonse, Françoise is a Parisienne, instantly recognizable as such to the provincial residents of Boulogne, a sophisticate who thinks it would be, to use today’s parlance, “funny” to meet her lover’s old girlfriend. She tells Bernard, who has seen through her ruse, that there was just something about Alphonse that she responded to, and the fact that he was married seemed little more than a detail. The French tradition of men having a wife and a mistress is a long one, but in this instance, the illicit relationship seems a conjoining of habitual liars. When faced with the pain and earnest questioning of Hélène, Françoise comes to loathe the day they met. It’s hard to face the past, even when it’s not your own.
Resnais uses quick cuts at the start of the film to confound the usual establishing shot—we may eventually figure out where we are, but what Resnais seems more interested in establishing is a subjective point of view, our location, the monkey mind that records and randomly rolls through images and thoughts both immediate and distant. Similarly, the passage of time is imprecise, and the melancholy Hélène may display in one scene immediately cuts to a festive dinner, as though to show her state of mind while in the midst of everyday activities. Seyrig expertly balances her character’s various depths, making the abrupt cutting more coherent than it might have been, and her haunted compulsion to visit the town’s casino seems a physical need as strong as a junkie’s for heroin. Beside the callous obviousness of such characters as Alphonse, Robert, and Françoise, she ably shows what becomes of a broken heart. While less skilled than Seyrig, Thiérrée’s conscience provides another touchpoint of truth in a film filled with mendacity. Further, Resnais’ use of the elements, particularly when Bernard goes horseback riding on the bluffs looking across the water toward England, grounds the film in a reassuring timelessness that helps stabilize the audience in this highly unstable scenario.
While Muriel is the work of a developing filmmaker and has a certain obviousness in some places, for example, a view of Bernard through a kaleidoscope that shows him fractured, it is nonetheless an honest film that accomplishes its mission to bear witness to some uncomfortable truths by helping its audience share the emotions of its vulnerable and sensitive protagonists. Better than a talking cure, Muriel offers a symbolic release. It’s a beautiful and still urgently needed film.
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Director/Coscreenwriter: Raymond Bernard
By Marilyn Ferdinand
“No good movie is too long and no bad movie is short enough.” — Roger Ebert
If there ever was a film that perfectly exemplified Roger Ebert’s opinion for me, it is the 1934 French adaptation of Victor Hugo’s Les Misérables. In the days after I finished watching this underexposed masterpiece by an inexplicably obscure director, and I kept flashing to random scenes and faces at odd moments. It is not that any particular scene grabbed me, though there are some fine set-pieces in the film, it is the entire experience that captured me. I didn’t want to rewatch it, I wanted it to continue. I literally longed for it to be part of my life.
The pull of this sweeping, period melodrama has proven irresistible to filmmakers and audiences alike, set as it is during the turbulent 19th century in France when the republic forged by revolution in 1789 was ruled off and on by “citizen” kings who, along with the aristocratic elite, had an eye toward the permanent restoration of the absolute power of the monarchy. There have been at least 25 filmed versions of Hugo’s 530,982-word tome, spanning from a Lumière short in 1897 to 2012’s operatic extravaganza under the direction of Oscar winner Tom Hooper.
Les Misérables can be slanted almost any way a filmmaker or studio wants. Hollywood productions seem to favor a romantic line, with Jean Valjean more of a matinee idol, such as in the 1952 version with Michael Rennie as Valjean. In France, Victor Hugo is a monumental historical figure, cultural influence, and chronicler of decisive moments in French history. Thus, French adaptations of his works lean toward noble ideals and the public stage. Raymond Bernard, a highly regarded director in France who is nearly unknown outside his native land, made this 281-minute film in three discrete parts that I viewed in two sittings; even at this length, the film sticks largely with the core story of convict Jean Valjean from his final days in prison to the end of his life. Bernard, a Jew and son and brother of two French playwrights, Tristan Bernard and Jean-Jacques Bernard, cut his teeth in silent films and went into hiding during World War II. His father was sent to a deportation camp during the war; though released due to public outcry, the rigors of his imprisonment shortened his life. The experiences of Père Bernard and Jean Valjean in this regard are ironically similar.
The film strikes an almost miraculous balance of the politics and rebellious fervor, social malaise and sacrifice, rags-to-riches drama and romance Hugo offered by helping us identify personally with each of the characters through a considered dramatization of their stories. Key to Bernard’s film is his Jean Valjean, the craggy and robust character actor Harry Baur, naturally built to exhibit the physical strength we see in the first scene that enables Police Inspector Javert (played here by the great Charles Vanel) to find him every time Valjean changes locations and identities. Veracity in this detail is crucial to accepting the cat-and-mouse pursuit that forms the through line on which the secondary stories are hung, and in my opinion, Baur is the definitive Valjean in this regard.
However, Baur brings much more to the role than physical stature. He grasps Valjean’s native wit and survival instinct, and understands Hugo’s critique of the temptation to lose touch with society’s underclass as one rises in the world. When Valjean, now the mayor of a small town, learns that his suspicious police inspector (Javert, of course) is off to a trial where the defendant has been identified as his bail-jumping quarry, Valjean rides to the defendant’s rescue, but not before considering an actual fork in the road that could lead him off the path of truth and justice. Valjean keeps a 40-sous coin he stole from a young man to remind him of the base human being he became during his imprisonment, but he is not immune to being blinded by the light. When he fails to recognize Thénardier (Charles Dullin), little Cosette’s (Gaby Triquet) cruel guardian when she was a child, who has fallen as low as Valjean has risen, he sets himself up to become a crime victim and barely escapes murder, as well as rearrest by Javert. The undercurrent throughout Baur’s touching, understated performance is the desire to be free, of particular importance to the French, but also a universal imperative that has seen this tale resonate through the ages in many lands.
Valjean’s encounter with Monseigneur Myriel (Henry Krauss) is particularly satisfying in this version because Bernard offers it with simplicity, brevity, and without necessarily endorsing religious conversion as the key to reform and salvation. The scene serves to highlight the inhuman conditions convicts endured by emphasizing the wonder Valjean experiences at being shown common courtesies and having a real bed to sleep in; the man who had the decency to steal a loaf of bread for his starving nieces and nephews starts to emerge and comes to full bloom in short order. Baur is particularly affecting when he goes to Thénardier’s inn to settle Fantine’s (Florelle) debts for Cosette’s care and agrees to whatever the greedy Thénardiers ask without question or hesitation; when it appears from their increasing demands that they will never let Cosette go, he decides on a fair price, pays it, and simply takes her hand and leads her away. The scene plays particularly well today as a reminder that those for whom no amount of money is enough—I am reminded of a comment Bill Gates made about encyclopedia companies that didn’t aggressively capture the electronic market: “Oh, they have finite greed.”—can never behave in a truly human manner and that one simply must part company with them.
Fantine is treated in a more fully realized fashion here, with her story expanded in ways that while not escaping melodramatic excess completely, relieve her of the burden of being nothing more than a pathetic victim. We see her while still employed in Valjean’s bead factory, daydreaming, working slowly, and incurring the envy of her boss (Yvonne Mea) because of her beauty. Thus, we see Fantine as a vain, careless woman whose character only comes to the forefront when it comes to her daughter Cosette. The horror of watching Fantine have her teeth pulled in the 2012 version becomes something almost comic in this film, as a scene in which her future of selling her hair and teeth is foretold moves to a full-face view of Fantine with a gap where her front teeth used to be. The image has an odd quality of ridicule about it, like locking a petty criminal into stocks in a public square, thus commenting on the costs of foolish vanity. Nonetheless, Fantine’s story contains an appropriate amount of sadness as she falls fatally ill and dies without seeing her daughter again.
The final scenes in Paris that see all of the major players converge in street warfare builds with tension. The ill fortune and ill will of the Thénardiers collide with Valjean’s charitable instincts and a grown-up Cosette’s (Josseline Gaël) love affair with Marius Pontmercy (Jean Servais), an aristocrat turned revolutionary, animates the final reckoning between Valjean and Javert. Cosette is little more than a sketch as a young woman, a far cry from the overburdened little girl whose delight in a street carnival, a lively scene of French village life that particularly distinguishes this version, reveals a spirit that she has wisely hidden from her taskmasters. Nonetheless, the grown-up Cosette’s ardor for Marius and affection for Valjean are palpable, with Valjean realizing from his own, sad experiences that the spirit he saved so many years ago could be broken if Marius is killed. Among the most vivid characters in this part of the tale are Marius’ royalist uncle Gillenormand (Max Dearly), who provides comic delight in denouncing and worrying about his nephew in the same breath, and the Thénardiers’ youngest child Gavroche, played by Émile Genevois. Genevois returns this character to the cunning, adventurous boy whose defiance of the king’s soldiers in the final battle has nothing to do with becoming a martyr, as in the 2012 version, and everything to do with keeping hope of victory alive. He scurries in the dark collecting ammunition from fallen soldiers as he sings, in beautiful voice, in mockery; it is only a matter of time before an annoyed fusilier’s aim finally finds its target, but not before Gavroche has recovered 400 rounds for the cause.
With chaos all around and the rebellion doomed, Javert’s private hunt for Valjean, who is carrying a wounded Marius through the Paris sewers, forms a particularly tense scene that foreshadows Valjean’s capture and Javert’s victory. Watching the aged and injured Valjean, still strong but having more difficulty carrying the unconscious Marius, makes us fear that French law will win out over natural law. When Javert is waiting for the pair at one of only two gateways out of the sewers, all hope is lost. Javert agrees to have Marius taken by coach to Gillenormand’s mansion, after which he will take Valjean into custody. But it is Javert who realizes that he has been in a prison, locked away from human intercourse by the rigidity of the law. He frees himself in a way that will keep him out of the grasp of the pitiless authorities, but his suicide, like everything else in this film, is dealt with economically with a shot of circular ripples radiating from a central point in the Seine River. Valjean has the last word as he lies dying, wishing not to be remembered by anyone but Cosette, finally becoming the symbol for the French spirit Hugo always intended.
Location shooting in Paris during the final third of the film prefigures Neorealism and deepens the sense of history with which the French live and identify. In addition, German Expressionism must have been an influence on Bernard. The skewed camera angles, cubist-inspired sets, and deep shadows that give expressionist films their menacing power work well in this story of crime and punishment set against the backdrop of violent history.
To help examine Raymond Bernard’s place in cinematic history, The Criterion Collection has issued a set in its Eclipse series that contains this film and Wooden Crosses (1932). The Criterion word on the set:
One of the greatest and least-known directors of all time, Raymond Bernard helped shape French cinema, at the dawn of the sound era, into a truly formidable industry. Typical of films from this period, Bernard’s dazzling dramas painted intimate melodrama on epic-scale canvases. These two masterpieces—the wrenching World War I tragedy WOODEN CROSSES and a mammoth, nearly five-hour LES MISÉRABLES, widely considered the greatest film adaptation of Victor Hugo’s novel—exemplify the formal and narrative brilliance of an unjustly overshadowed cinematic trailblazer.
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Director/Screenwriter: Leos Carax
2012 Chicago International Film Festival
By Marilyn Ferdinand
There’s one thing that people rarely talk about and yet is vital in our lives: dreaming. I don’t mean night dreams, but daydreams. They are man’s best companion, wonders of existence.
French director Leos Carax said the above in an interview about his 1999 film Pola X, the film he made eight years after completing his self-described “variation on the least original theme possible: boy meets girl”—The Lovers on the Bridge. In truth, it’s hard to imagine a more original version of that formula, with its gritty, hallucinatory visions and hard-luck, abusively passionate lovers living on Paris’ famous Pont Neuf. Now here we are again, wondering where Leos Carax has been for the 13 years since Pola X premiered. Frankly, I don’t care. In fact, I wish more directors would go away and come back only when they have something they feel compelled to express, particularly if the results are as explosive and stunning as Carax’s new film Holy Motors.
The opening quote is very pertinent to the “plot” of Holy Motors. The film plays like a series of short stories tied together by one character, Monsieur Oscar (Denis Lavant), who is driven by his chauffeur Céline (Edith Scob) to various parts of Paris in a white limousine to act out a wide variety of roles. These roles are the active daydreams of their orchestrator, Carax, crafting found objects from his experiences into both ordinary and extraordinary moments. Indeed, the most extreme of his daydreams, one involving the abduction of a high-fashion model (Eva Mendes) from a photo shoot in the Père Lachaise Cemetery by Lavant as a demented leprechaun strongly reminded me of the daydreams Sally Potter had as she tried to write a murder mystery involving a dwarf and some Paris fashion models in her film The Tango Lesson (1997). If Carax did, in fact, crib the idea—and I have no way of knowing whether he did—it is only fair and proper for any dreamer to recycle material for his own purposes.
Despite the plethora of hit films with convoluted plots that sometimes go nowhere—for example, the inane summer blockbuster Inception (2010)—I imagine a lot of moviegoers will feel frustrated by Holy Motors. You see, it doesn’t exist to be a brain teaser you can use to smartly assert your own powers of reason and deduction. From the very beginning, Carax signals he is presenting his own dream material—he has a man go into an airport hotel room, pull the drapes, and then enter a grand movie theater through a chink in the wall where an audience is watching a film projected on a screen. Now that’s pretty straightforward, isn’t it? But who is the man? Why is he in the airport hotel? Where is he going when he checks out? Who gives a damn! His “real” life couldn’t possibly be more interesting or exciting than the dream life Carax has given him and us.
Of course, Carax immediately plays with our initial plot expectations by showing us Monsieur Oscar exiting an enormous, gated mansion with the farewell shouts of his children seeing him down the winding driveway. His bodyguards follow him in a black sedan as he walks to the white stretch limo and greets Céline, who tells him the information for his nine appointments that day are in place for him to peruse. He makes all kinds of captain of industry noises into his cellphone as he looks at the first folder. Then we see him shift to the side of the limo we haven’t been allowed to see. A theatrical make-up mirror and racks of costumes and props stand at the ready as Monsieur Oscar begins his transformation into an old beggar woman. The limo stops below a bridge, and the disguised Oscar stands on the bridge, his bodyguards near at hand, and begs for money. When he returns to the limo, his bodyguards largely disappear from the scene as he makes his rounds, with stops that include working in a motion-capture studio, assassinating a prominent businessman, scolding “his” teenage daughter, and saying good-bye to “his” beloved niece while lying on his deathbed.
Oscar even has an interlude where he meets Jean (Kylie Minogue), someone he seems to have a past with who also travels Paris in a white limo acting out roles. So is there a real Monsieur Oscar? A real Jean? When they finish their appointments, all of the play actors end up not necessarily where they started the day, and the drivers return to the Holy Motors garage. Céline dons a mask that suggests the role the actress who plays her had in Georges Franju’s Eyes without a Face, and leaves. When all the lights are out, the two dozen or so white limos parked in the garage blink their lights and carry on a conversation about their eventual obsolescence as the size of machines keeps shrinking.
So what can we glean from the various parts of this rollercoaster adventure? Carax reveals some of his own thoughts about his world. He speaks with someone who might be his employer (Michel Piccoli) who wonders about Oscar’s waning interest in the job because he fears there is no longer a “beholder” to view his creations, Oscar says he keeps on “for the beauty of the act.” This is the essence of the pure artist—art for art’s sake. He deplores the shift from the large cameras of filmmaking days gone by, wondering how anyone can even see the tiny digital cameras used today, a sentiment about the miniature, yet all-powerful machines we have all come to rely upon. Not a Luddite, rather a connoisseur of the industrial design of the past, he also finds extraordinary beauty in motion-capture technology, as Lavant in a black body suit and the incredibly flexible Reda Oumouzoune in a red body suit simulate the elegant contortions of oral sex and coitus as their movements are transformed into writhing, animated dragons on a screen above them.
By contrast, the sexiness of the fashion model kidnapped by Lavant in his Monsieur Merde persona (from Carax’s contribution to the 2008 trilogy film Tokyo!) is subverted by the feral midget. After he has escaped to his underground lair through the Paris sewers, he rips cloth from her diaphanous gown and turns it into a burqua, stripping naked himself to curl up in her lap. Perhaps the wild man who seems a huge danger—hilariously, he bites off the fingers of the photographer’s assistant who seems to think she can make him part of the shoot—really only wants a mother’s nonthreatening love. Have we been all wrong about male aggressiveness and female objectification?
Many moments in this film are hilarious. Besides the shockingly funny finger-biting moment, the deathbed scene ends with uncle lifting “his” niece’s (Elise Lhomeau) head as he gets out of bed to go to his next appointment. Their polite, perfunctory pleasantries and farewells make the artifice of an already melodramatic scene irresistibly funny. I found the interlude between a loving working-class father and his teenage daughter to be quite touching, particularly since the girl is played by Carax’s own daughter, Nastya Golubeva Carax. When Lavant discovers the girl has lied about her experience of a party and the whereabouts of her friend, he orders her out of the car. It’s not as frightful as all that, as they are in front of their own apartment building. The anticipated punishment is not what she expects—he merely tells her that she will have to live with herself the rest of her life. While this sounds like a lily-livered parent getting out of being a disciplinarian, the effect is a lasting indictment of her character, of all of us who lie and misrepresent ourselves.
We can take these little postcard messages from the film, but the main pleasure is simply in the watching. Holy Motors is mirthful, rueful, beautiful, ugly, miraculously original while still feeling quite familiar, particularly to cinephiles, and already has the earmarks of a modern film classic. It and its star, Denis Lavant, were the richly deserving winners of the top prizes at the Chicago International Film Festival. Bravo, Monsieur Carax, bravo!
Night Across the Street: Raul Rúiz’s last completed film is a surreal and frequently comic float through the memories of a man who is ending his work life with the feeling that death is stalking him. (Chile)
The Scapegoat: New adaptation of the Daphne du Maurier novel in which a schoolteacher impersonates an arrogant aristocrat and has a warming effect on his dysfunctional family. (UK)
Tey: Telling the story of one day—the last day—in the life of a young man, a fact known, celebrated, and mourned throughout his community, this film confronts our peculiarly human tragedy of knowing we will die, and gives us a few answers about coping with that frightening inevitability. (Senegal)
Mr. Sophistication: A familiar story of a comedian trying to make a comeback is made compelling by great performances, an intelligent script, and deft direction and camerawork. (USA)
The Three Disappearances of Soad Hosni: The life of Egyptian movie star Soad Hosni, a cultural icon and touchpoint for unity in the Middle East, is interpreted in a biopic using nothing but footage from her 82 films. (Lebanon)
Shun Li and the Poet: A tone poem of a film depicting the longings of a Chinese emigrant to Italy and the loving friendship she forms with an elderly Yugoslavian man in a small fishing village near Venice. (Italy)
The Last Sentence: A gorgeously photographed biopic of Swedish newspaper editor Torgny Segerstedt that focuses attention on his romantic intrigues as he wages a relentless campaign against Hitler and Swedish neutrality. (Sweden)
The Exam: In a taut thriller set in 1957 Hungary, a member of the secret police unknowingly undergoes a harrowing loyalty test under the watchful eye of his own mentor. (Hungary)
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