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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—long-ago lover Kathryn, estranged wife Monica, and current fling Tamara—are 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 in to 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
Here there be spoilers.
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 to, there’s 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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The Days of High Adventure: A Journey through Adventure Film
Director: Georges Franju
By Roderick Heath
Amongst early pioneers in film, Louis Feuillade, who made his famous serials between the lead-up to World War I and his early death in 1925, produced ür-texts of almost incalculable impact on subsequent architectonics of film and popular culture. For many French and German directors, in particular, his style is almost endlessly resonant: his example gave immediate birth to Fritz Lang and Alfred Hitchcock. Feuillade’s style moved beyond the theatrical wonderment of Georges Méliès to embrace a perfervid blend of realism and make-believe, utilising the realities of the then-contemporary Parisian landscape and filling it with bizarre emanations of the fantastic, populated by figures accumulated from tropes of gothic fiction and stage melodrama, and the evolving science fiction and detective genres. He did so with a deadpan grace that made him an immediate ancestor for the surrealist movement, which would bloom in the following few years, and captured, in several senses, the birth of modernity. More than that, the tensions within Feuillade’s work seem to capture an innate dissonance in the nature of film, poised to be both a tool for capturing the world as it is, and yet ripe for subverting reality and delighting the eye with wonders and perversities that take on totemic power. The images and driving ideas of his serials have been sustained and transmitted through innumerable tributes and imitations, both drawing from and contributing to the common lore of pulp heroism and comic-book super-heroism. As such, it’s arguable something of Feuillade’s spirit trickles down to us even in such contemporary product as V for Vendetta (2005) or The Dark Knight Rises (2012), where the source material owes its definite debts, however distant, to Feuillade’s fantasias of masked avengers and cat-suited femme fatales dancing over rooftops and reigning over a cityscape transformed into a psychic playground.
Georges Franju, for his part, had been making short documentaries since the 1930s, most famously, his 1945 exploration of an urban charnel house, Les Sang Des Bêtes, but he retained links to the cinema avant garde, and his own surrealist sensibility remained in evidence even in explicating strange and terrible textures, constantly locating the charge of the unearthly in the seemingly harshly realistic. His fascination with cinema history became apparent when he made a short documentary about Méliès not long before he made a successful entrance into feature cinema. After his seminal horror film, Eyes Without a Face (1959), named after a Feuillade work and remixing themes from fairy tales and 1930s horror films, he decided to remake the silent master’s 1916 serial Judex. Some New Wavers made fun of him for crawling back into historical daydreams, and yet Franju has been proven smartly anticipatory of where popular fantasies were heading. Within a few years, a surge of pop-art-hued superhero mockeries would hit screens big and small, long before comic-book progeny would begin to invade multiplexes. In turn Franju would provide some inspiration to other filmmakers, especially horror directors like Don Sharp, whose The Kiss of the Vampire (1964) was immediately indebted, and French underground gothic auteur Jean Rollin. Franju’s touch is far more delicate, however, than most of his followers, and certainly more so than the blockbuster fare he anticipated. His film’s closing title reads, “Dedicated to Louis Feuillade – In Memory of an Unhappy Time: 1916,” a reminder that many of the lightest fantasias well out of the most troubled of eras. Franju’s take on Feuillade’s material both looked back to the hazy dawn of modernism and anticipated an oncoming age of moral destabilisation, rebellious countercultures, and anarchic subcultures.
For Franju the mocking, pseudo-surrealist possibilities of this material became paramount. Compressing the five-hour serial into a 90-minute feature, Franju dashes through narrative with a troubadour’s rollicking wit, refashioning the tale as a display of subversive surfaces and magic-realist artifice. His protagonist Judex (Channing Pollock) struts through the proceedings in black cape and hat, playing the vigilante avenger. Yet, he often seems less a force of traditional heroic potency, usually expressed through rock-solid fists and guns, than a bringer of graces, karmic balance, and atonement: he offers bleak but symmetrical punishments without violence. The film’s thematic stresses also take up where Eyes Without a Face left off in extending Franju’s insidious disassembly of the old French patriarchy through motifs torn from fairy tales and genre yarns and pasted back together in his own pattern. Like his successor as a Feuillade fan and natural cinematic rebel, Jacques Rivette, Franju was fascinated by the cinema as an assembly of carefully textured surfaces whose surface order and frippery always contain the seed of the mysterious and the chaotic.
The film offers up tycoon Favraux (Michel Vitold) as a corrupt and oppressive overlord, and as per Balzac’s great maxim, he’s a former bank clerk who’s built a fortune and become a capitalist titan through criminal acts. The first few minutes witness him contemptuously dismissing an old vagabond, Pierre Kerjean (René Génin), who took the rap for him years before for a criminal act and now has lost contact with the wife and child Favraux was supposed to protect. Favraux patronises his daughter Jacqueline (Edith Scob), introduced looking shocked into immobility by haute-bourgeois conformity as inescapable as the sunlight she lounges in, with her father; having forced her into one marriage, he now plans to force her into a second with a wastrel aristocrat. But justice is already looming over Favraux: he’s received a threat of death in the form a letter from the mysterious Judex, and he calls in oddball private detective Alfred Cocantin (Jacques Jouanneau). Whilst driving into town along a country lane, Favraux sees Kerjean walking and takes the opportunity to rid himself of this potential pest by running him down.
The crimes of high society will soon encounter both the reaction of repressed and degraded classes, represented by the devilish Diana Monti (Francine Bergé) and the vigilante actions of Judex, a shape-shifting, self-appointed knight. A key joke is that both of these characters are posing as people close to Favraux. Diana pretends to be Marie Verdier, a governess for Jacqueline’s daughter: Favraux asks her to marry him after she refuses to be his mistress, spurning him because of his great fortune, the perfect hook. Judex poses as his trusted elderly aide Vallieres, a benevolent guardian hovering over the otherwise blighted Favraux household. With a typical sleight of hand, Judex is, then, secretly present in the narrative even before he makes his official entrance in one of the most amusingly bizarre and iconic introductions in film history: Franju’s camera slowly tilting up from his feet, revealing a well-formed masculine body in an elegant suit, before revealing a head encased in a bird mask, gazing with an implacable raptor’s intensity at the camera. In the same year as Hitchcock’s The Birds, Franju peppers his film with constant avian images utilising them, like Hitchcock, as emblems of emotion and the inexplicable, except here they’re the tools and symbols of benevolent forces rather than the underlying chaos in nature. This imagery is also based partly in justifying one major tool at Franju’s disposal, Pollock’s gifts as a magician: the American-born performer was world-famous for his conjuring of doves.
Judex’s most famous scene follows this first sight of the hero as he proceeds through a masked ball held by Favraux to announce his daughter’s engagement with an apparently dead dove in his hand, held out before him like a pagan offering and symbol of the damage Favraux has done to others. As he reaches the stage with the eyes of the guests on him, the bird suddenly flutters to life, and the masked magician begins to release more birds that flit above the society guests. He closes in on Jacqueline, herself wearing a dove mask, and charms her with his pets, before her father, clad aptly in a vulture mask, takes the stage to announce the engagement at midnight—the time when Judex has promised he will die. Just after the clock finishes striking the hour, Favraux immediately falls to the floor and is pronounced dead by a doctor (André Méliès) who is amongst the guests.
Franju reconstructs Judex into a kind of artist-hero, an Orpheus figure standing at the gates and wielding powers of life, death, and resurrection through his artful execution, a figure with an otherworldly quality that stands in stark contrast to the equally multitudinous, yet deeply, deliciously corporeal Diana. This is partly a side effect of the fact that Franju had originally wanted to remake Fantômas (1914), and was more interested in the villains Musidora had played for Feuillade, with her potent eroticism and air of ungoverned radicalism, than in traditional hero figures, and this tension contributes to the peculiar texture of Judex. Franju clearly doesn’t care about the usual rules that are supposed to preoccupy filmmakers engaging with such material, like trying to make the flimflam logically or psychologically convincing, opting for uncovering an animating spirit of transformative delight.
Caught between the two masked protagonists is Scob’s Jacqueline, an ironic touch considering she played the disfigured, perpetually masked and imprisoned heroine in Eyes Without a Face. Scob is here just as angelic and victimised, but this time she’s just about the only major character who is not adopting some kind of disguise. She is rather the character who is the most integral being, needing nothing more than what she possesses, and for whom all decency is a private epiphany. Jacqueline is initially dominated and pinioned by her father’s prerogative; his “death” comes as both an aggrieving shock and an opportunity to declare autonomy, rejecting the poisoned chalice that is his estate in favour of raising her daughter Alice on her income as a piano teacher, and seeing off her loser fiancé with passing delight. Scob, rather resembling a blonde Audrey Hepburn with her swanlike neck and large, expressive eyes, inhabits the role of nominal damsel in distress with an ethereal grace, relentlessly hunted, snatched, drugged, and nearly murdered by Diana and her coterie of dimwit thugs. Yet, she also is the moral light of the film: after she spurns the estate, Judex changes his original plan to execute her father, who was merely paralysed with a drug, for his crimes, and instead keep him prisoner.
Judex and his band of warriors unearth Favraux from his tomb and transport him to their abode, a super-futuristic hideout underneath an ancient, perhaps Roman ruin (felicitous, given the Roman roots of his adopted name and creed), an abode reminiscent of Cocteau’s Hades in Orpheé (1949) translated into proto-science fiction, as seemingly solid brick walls slide apart, ceilings become panels upon which written words appear delivering messages of almost deistic judgement, and Judex keeps an eye on his captive with the sorcery of technology—television. Judex, like some other films of the late ’50s and early ’60s, including a small rash of period-dress Jules Verne adaptations, offers a prototypical version of the spirit that drives the more recent Steampunk movement: a delight in modern and futuristic technology viewed through the sensibility and conceptualism of the past, coupled with an effervescent, yet quietly meaningful reflection on the subtler transformations of society. Franju coats the film with a veneer of the comedic and the ethereal that don’t entirely hide its awareness of the fluidic moment it depicts, with characters, particularly the female ones, shaking off the dead weight of Victorianism to claw their way into a new era. Judex already seems to live in that new era, like a time traveller, or perhaps a Merlin, who was said to age in reverse: fittingly, then, one key image of perverse sensuality arrives when Jacqueline is shocked to discover Judex in the act of transforming himself into the elderly Vallieres, mantle of snowy white hair over his young face, her aged protector revealed as dramatically handsome potential lover/persecutor/saviour.
Judex is filled with such deft shifts of emphasis and perception, as it moves from incident to incident borrowed from Feuillade with diversions into moments of private wit and invention. Franju constantly gleans strange humour from tropes of melodrama: Jacqueline, dumped in a river by the notorious criminals, floats blithely into the arms of fishermen whilst her tormentors look on in frustration; Morales with a hand caught in a trap on Favraux’s desk, trying to hide long enough for Diana to sneak up on the interloping Jacqueline, who screams on seeing the apparently disembodied limb; Diana, pretending to be a nurse with a voluminous wimple perched on her head, checks herself out in her compact to make sure her makeup hasn’t been despoiled by lying on the ground to spring a trap on an another unsuspecting victim. The sight of Judex’s men scaling a sheer wall like so many four-limbed spiders is both physically impressive and yet, somehow, hilarious, as is the heroes’ appearance in costume dashing about in full daylight, which ought to get them arrested on general principal. The two roving bands of mysterious heroes and villains chase each other around the landscape in a roundelay of costumes and roles, both infiltrating and slipping outside the confines of society, before finally reverting to their purified roles as emblems of good and evil.
Franju rigorously contrasts environs, shifting slowly from the old-world mystique of the country mansion to the rundown Parisian suburb where the finale takes place, with the building Diana’s gang holes up in turned into a lonely castle in a gloomy waste ground at the very frontiers of a bleak and bottomless modernism, with stygian factories burning away in the background as Diana dangles above a void. Judex’s presumption in labouring according to a desire for essential human justice to be upheld is based in a sense that society is, on the level of villainy that Favraux has worked, corrupt beyond the possibility of real justice. Favraux himself is so scared of the powerful men he has done business with or has dirt on that he doubts he could ever return safely to his former life even after Diana and her cohort rescue him from Judex’s prison. This news only makes Diana happier: even better to feed off the dark secrets of high society than to steal its trinkets. The spirit of fin-de-siècle anarchist movements and proto-revolutionary zeal lie underneath both sides, whilst the lone figure of even vaguely official justice, Cocantin, is a comical figure given to excitedly flipping the pages of the original Fantômas novel.
An sly sensuality charges Judex throughout, most obviously with Bergé dancing about in tights, culminating in a delirious moment in which she strips off her nurse’s garb down to her basic bodystocking, with that absurd wimple still on her head, before finally tossing that aside, too, and plunging through a trap door into a river to elude Judex and his men. The erotic edge is, however, equally manifest in the undertones of Judex’s and Jacqueline’s encounters, crystallising in images of symbolist power, like a doped-up Jacqueline left splayed in the driveway of the mansion by Morales and Diana when they’re faced with guard dogs, one of the hounds placing one paw protectively over the girl moments before the equally watchful, beneficent Judex strolls out of the woods and carries Jacqueline back home, her white clad form aglow in moonlight and seeming to float in the arms of the nocturnal-cloaked hero.
Aided by Bergé’s mischievous, but never winking, performance, Franju delights in Diana’s displays of sexy evil and rapid alterations of attire, playing the prim Madonna for Favraux’s benefit, the sister of mercy, the urban coquette, the mannishly garbed leader of her cell of rebels, and most indelibly, slinking through the night in her form-hugging black bodysuit with silver dagger at the hip a la Musidora’s Irma Vep and many a Catwoman after her. Diana is not merely a naughty anti-heroine, however, but a cold-blooded killer constantly poking lethally sharp objects in Jacqueline’s face, as if she’s seized hold of phallocratic power, but can only fashion an intent to violate her feminine opposite with it. Diana lives with a boyfriend and partner in crime Morales (Théo Sarapo), first glimpsed lounging on his bed and looking very like Jean-Paul Belmondo, as if Franju’s making a wry link between the older fantasies and Godard’s contemporary brand of eroticised, rough-trade criminal. Turns out that Morales is actually the missing son of Kerjean, progeny of a family unit torn asunder by Favraux’s malfeasance: his father wasn’t actually killed by Favraux’s attempt to run him over, but is, in fact, another of Judex’s operatives, and father and son recognise each other when locked in a deadly battle.
Cocantin’s return to the fray late in the film comes when a village boy, a pal of Alice’s who, having recognised Diana in her nurse costume as the fake Marie Verdier, approaches the detective to succeed where Judex has momentarily failed in tracking her down. Cocantin’s childlike spirit has already been confirmed when he was glimpsed gleefully relating blood and thunder tales and stories of her namesake to the delighted Alice; now, he and the kid form a fairly effective crime-fighting duo, allowing Franju to offer a nod in the direction of Chaplin’s The Kid (1921) and further undermining any pretences to seriousness. Yet, the film’s very last act is a brilliant whirl of reversals, as Judex is captured by his enemies, and fends off Diana’s attempt at sadomasochistic-hued seduction as she tries to kiss him while he’s tied up. Franju performs another pirouette in offering surprising sympathy for Favraux as a man who’s alive and yet might as well be dead, now wanting only peace. He still falls for Diana’s pretence to being the kindly Marie who will marry him now that he’s no longer rich, for she still hopes to use his knowledge. Favraux trusts her completely and understandably fears Judex, so much so that when the hero arrives to save him from the villains, Favraux knocks him out, and shoots himself rather than be retaken by his rescuers, lending of note of tragedy to the story, but also saving him from the disillusionment of learning Diana’s real nature.
Meanwhile, of course, a gentleman like Judex can’t be seen to hurt a lady, so to deliver Diana a comeuppance and save Judex from his apparently inescapable death, a deus ex machina arrives in the form of Cocantin’s gorgeous acrobat girlfriend Daisy (Sylva Koscina), whose circus caravan just happens to trundle past as Cocantin and the kid are watching the enemy hideout. Daisy reports to Cocantin that her own domineering uncle is now dead (“The lions ate him!”), so she’s a free agent now. A perfect equal and opposite to Diana, she wears a dashing white bodysuit for her act, initially entering wearing a spangled cape and tiara that she hands over to Cocantin for the duration. She is the one who will climb up the wall of the house and spring Judex, allowing him to turn the tables on Diana and Morales by substituting the criminal male for his bound and hooded form; Diana unknowingly plunges a knife into her lover’s heart, in a typically inspired, vicious twist. Diana’s own comeuppance comes as Daisy chases her onto the roof, where the mirror opposites battle to the death. Franju even offers a gleefully sexy and exciting shot showing only their legs, clad in leotards of contrasting black and white, entwining and tangling in the dance of combat. Diana loses, and finishes up sliding down the roof to dangle from the drain pipe as Judex’s men try to reach her, to no avail. That she was as much of a life force as a destroyer is suggested when her end comes, falling to her death and lying open-eyed amidst rubble and flowers, wept over by the young boy, with a mournful taps blown by one of the circus musicians: for Franju, even a villain’s end is something to be mourned. The very end belongs again to Judex and Jacqueline, who, leaving behind the past, are seen on a beach with the lady love now dressed in a sailor suit and the avenger reverted to magician, producing flapping totems of love from thin air. It’s a glorious end to a film that’s made an instant leap into the ranks of my personal favourites.
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Director/Coscreenwriter: Julien Duvivier
By Marilyn Ferdinand
I recently had a discussion with Jason Bellamy at his marvelous blog The Cooler about the relative merits of the 1942 biopic The Pride of the Yankees. I dislike that film intensely as a slapdash piece of hagiography, yet Jason argues persuasively that the film was an important morale booster for an American public suffering under the privations and fear that came with our involvement in World War II. Showing the courage with which Lou Gehrig faced his physical decline and death must have helped the millions of filmgoers who were facing death overseas or coming to terms with the loss of their loved ones.
In a similar vein, the 1930s saw a number of filmmakers around the world deal head on with the effects of the Great Depression and the threat of German aggression by making politically charged “popular front” movies, endorsed, but not sponsored by the Communist Party. Popular front movies were characterized by a vigorously democratic approach, frequently dealing with the hardships of working-class life and the need to stand together to better our collective circumstances. Frank Borzage trained his camera on the unemployed in Man’s Castle (1933), and Leo McCarey combined the plight of unemployment and old age in the heartbreaking Make Way for Tomorrow (1937), while less serious-minded approaches to social problems could be found in Mervyn LeRoy’s Gold Diggers of 1933 and Louis Milestone’s Hallelujah, I’m a Bum (1933).
In France, filmmakers with socialist sensibilities attempted to stir the populace to fight both monied interests and fascism; the pinnacle of these films was, in my opinion, Jean Renoir’s La Marseillaise (1938). Two years earlier, Renoir was mulling whether to direct La belle équipe, scripted by Charles Spaak, his collaborator on Grand Illusion (1937) and The Lower Depths (1936). In the end, Renoir’s friend Julien Duvivier took the reins. La belle équipe, which translates as the beautiful team, does indeed bring together a beautiful team of designers, cinematographer, and actors, led by the complex, charismatic performance of Jean Gabin, to tell a quintessential film of the popular front in Europe.
France’s revolutionary motto “Liberté, égalité, fraternité” finds its representatives in this film. Mario (Rafael Medina) represents the active revolutionary—a Spanish republican ejected from a number of countries who is one step ahead of the French authorities. He is in a serious relationship with Huguette (Micheline Cheirel), a piece worker in a dried flower factory whose name is redolent of religious persecution in France. Forced to abandon his hotel room to avoid the gendarmes who have been sniffing around, Mario arranges to meet Huguette at a bistro where their unemployed friends Jean (Jean Gabin), Raymond (Raymond Aimos), Charles (Charles Vanel), and Jacques (Charles Dorat) eat on the credit the proprietor (Charles Granvat) reluctantly extends. The friends sneak Mario into their one-room digs at the King of England, evading the badgering hotel manager (Jacques Baumer) for a time. Eventually, Mario is discovered, but as great luck would have it, the good news arrives that the men have won the national lottery and will split ₣100,000. The residents pour out of their rooms to celebrate and drink the cases of congratulatory wine Raymond has arranged.
Jacques talks of using his share to emigrate to Canada, Raymond wants to start a small machine shop in the country, but Jean suggests that if they pool their money, they could do more together than they could alone and still maintain their great camaraderie and friendship. He suggests they open a guinguette—an open-air café on a river to attract the boating crowd. The men row down a river a few miles outside of Paris, passing one grand home after another, as Raymond scoffs that such opulence is not fit for their proletarian spirit. Finally, they find a husk of a house, burned and for sale. Raymond imagines a castle tower, Jean sees an open-air dance floor, and before long, the men have purchased the derelict building and started working to transform it into “Chez Nous (Our Place),” a tribute to collective labor and shared rewards.
The lot of the working class and political progressive is aired, miraculously without making one feel terribly depressed. When Jacques falls for Huguette, he leaves for Canada rather than introduce disharmony into the enterprise. When the police catch up with Mario, the gendarme (Fernand Charpin) is a kind and sympathetic grandfather who gives Mario a day’s reprieve to attend the pre-opening party the men throw for all their friends from the old neighborhood, and even brings his grandchildren to enjoy the party. When Huguette decides to join Mario in exile, her sickly grandmother (Marcelle Géniat) offers her blessing and even finds the strength to waltz with Jean at the opening party. The generous esprit de corps of the working class that typifies popular front movies is well developed by the nuanced performances and warm and lively mise-en-scène Duvivier encourages.
The film is teeming with ingenious and pleasurable moments. Mario despairs of getting Huguette a gift for her birthday, but the friends have a solution. While one distracts the owner of the bistro, the others lift and tilt a skill claw crane machine to win items to give her. When she comes to the bistro, each holds out the prize they snagged—a clock, an eraser—with Mario presenting her with the present she hoped for, a make-up compact. The scene is innocent, funny, and perfectly timed to endear the audience to their attempts to please Huguette with a minor bit of larceny. Indeed, larceny is a fall-back position of the working class, but cheating a penny-arcade machine or avoiding the rent collector are seen as a way to balance the scale with the monied classes.
Another lovely scene involves the men rowing down the river and stopping at the burned property. Each of them gives himself over to Raymond’s reverie, walking through the shell and imagining what they could do with the place. It’s a leap-of-faith moment, as the building is in extremely rough condition, but each of the actors helps us see what he sees with enthusiasm and imagination. When the construction is threatened by a violent storm, and the roof starts to blow away, we are horror-stricken and then encouraging as the men climb up in the downpour and use their bodies to hold the tiles down through the night.
The most serious threat to the enterprise is femme fatale Gina (Viviane Romance), the estranged wife of Charles. Unlike the more vicious American femmes fatale, Gina is merely a greedy hedonist. She manipulates a still-smitten Charles into giving her part of his winnings—they are still married, she reminds him—and lures Jean into an affair when he goes to her Paris apartment to reclaim the money, needed to repair the damage done by the storm. Jealousy threatens to tear the comrades apart; both Charles and Jean find Gina irresistible, and she lies without compunction to get what she wants or to seek revenge. It is a bit disconcerting to hear Jean exclaim about fraternal friendship being the more noble and lasting bond, but there is something so quintessentially French about examining the folly of love that it’s hard to feel offended. It must also be acknowledged that the women in the film are not caricatures, with Huguette a real part of the team and Gina a strong, if negative, agent of her own life, refusing to let Jean shame her for posing for nude photographs.
My cousin, who has lived in Paris for many years, relayed some comments she heard about French detective films to me: “The difference between American films and French ones is that the American ones have a beginning, a middle, and an end, and the end is usually happy. In the French film, things happen every which way, and we can’t really follow who’s doing what why. And someone almost always ends up dead.” While La belle équipe isn’t a detective film, someone does indeed end up dead. In fact, there is an alternate, tragic ending to the happy one of the print the French Ministry of Foreign Affairs delivered from France to the theater; reportedly, rather than having one or the other, French audiences usually see both endings in succession when the film is screened.
Remains of “Chez Nous” can still be found on the riverbank where it was constructed. Tourists occasionally visit it out of curiosity and to remind themselves of a traditional type of communal meeting place that has declined in France. For modern film audiences in any country, La belle équipe is a wonderful reminder that a popular front that offered courage and camaraderie to people bent by fear and poverty is part of our heritage, with pleasures and lessons for a new generation.
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Director/Screenwriter: Mia Hansen-Løve
By Marilyn Ferdinand
Anyone who has loved for the very first time—and especially, lost that first love—will be marked for life. The intensity and purity of the feeling, the all-encompassing preoccupation with the beloved, the almost miraculous unreality of being swept up in a new and irresistible feeling has no match in human experience. As Camille (Lola Créton), the protagonist in Mia Hansen-Løve’s documentary-like film Goodbye First Love, says of her new love when her first love Sullivan (Sebastian Urzendowsky) walks back into her life after walking out a decade earlier, “I love him as much as I loved you, but in a different way.” That she can recognize real love that isn’t exactly like her first love is a measure of how far she has grown.
Beginning in 1999 Paris, the film opens, as many modern movies do these days, with a sex scene. I absolutely hate this too-common film opener, yet this sex scene isn’t the act itself or even focused on the act itself. Instead, Sullivan pulls a naked Camille in front of a mirror and says “Look how pretty you are.” This is a very telling moment, suggesting that Sullivan is teaching Camille about more than love and sex. More on that later.
Unfortunately for the besotted Camille, Sullivan isn’t as content being in relationship as she is. He is a young man who wants to find himself before he settles down. He decides to drop out of college and arranges to leave on a 10-month trip traveling around South America. Camille, a high school student who can’t imagine a future, let alone one without Sullivan, helplessly flails at his decision, her recriminations nearly spoiling a quiet idyll in the country the pair takes on the eve of his departure.
After Sullivan leaves, Camille tacks up a map of South America and charts with push pins his travels as announced by the weekly letters she receives from him, cellphones not having entered the marketplace yet. After Sullivan has reached Chile, the letters stop. Eventually, Camille takes down the map and pins. She also tries to commit suicide. While in the hospital, we see a book on her nightstand about the Swiss architect Le Corbusier. Camille’s brother makes a snide comment about this “light reading.” Camille says nothing, but she starts on her journey to become an architect. She will eventually fall in love with one of her teachers, Lorenz (Magne Håvard Brekke), move in with him, and start work at his firm.
Goodbye First Love must cover 10 years in under two hours, so the film has an episodic quality to it. Nonetheless, Hansen-Løve, whose own career slightly mirrors Camille’s as first an actress for Olivier Assayas and then his wife, pays attention to details that flesh out her characters. We see Sullivan at home with his parents in the suburbs, his dog and kid brother running through a scene or two just because. Sullivan’s habit of coming to see Camille by climbing through her bedroom window provides a romantic echo to Romeo and Juliet, but as the film progresses, we’ll see that the true reference is to Peter Pan and Wendy.
I have been studying Jung’s concepts of the animus and anima lately, and it seems clear to me that Sullivan is a projection of Camille’s animus, or masculine spirit. Camille, in turn, seems to be a projection of Sullivan’s anima, or feminine aspect. Jung says that we can suffer from an animus or anima possesssion, that is, we do not integrate our gender-opposite characteristics into our own psyche, but rather remain captive to the person who acts as our gender mirror. If we fail to integrate these opposite characteristics, we cannot progress properly in our psychic development.
Camille’s life with Sullivan is one wholly given over to the natural, a Garden of Eden so to speak. We see them meeting to have sex, swimming in a pond, lying in a field. When Sullivan returns to Paris later in the film, we learn that he is making a subsistence living taking pictures for a local paper in Marseilles—not the art photographer he planned to be—and doing carpentry for a two-man business he has formed with a friend. He hates the very urban Paris, preferring the rougher port city in which he has settled. He truly is a nature boy, apparently still stuck in his anima possession as he falls into an affair with Camille and runs out on her again, afraid of her influence over him, telling her before he leaves that he thinks of her constantly and sees her when he is having sex with other women. Fortunately for Camille, she assimilated some positives of her time with Sullivan, who helped her recognize her own attractiveness, something women struggle with when their inner animus voice tells them they do not measure up to an ideal projected by male-dominated societies.
Camille has faced the demise of her animus possession, nearly losing her life in the process and demonstrating how tricky and potentially dangerous a process this psychic integration can be and why many people avoid it. We watch her in her classes create structures—houses are symbols of the Self—and receive critiques on her designs. Interestingly, one critique is that she has spent too much time on the creation of an artificial pond—water is a symbol for the unconscious—and not enough on the needs of the people who will be using the buildings she designs and builds. Her class goes on field trips to the architectural centers of Berlin, Bauhaus, and Copenhagen, grounding her growing identity in the real world and putting some flesh on the film with location shooting. When she meets Lorenz, he asks her why she decided to become an architect. Her answer is that she likes to make sense of her surroundings, that is, she wants to differentiate herself from the undifferentiated morass of nature. Later, Sullivan will exclaim that he never pictured her doing anything with her life, an interesting commentary on what happens to us when we are in thrall to our animus or anima.
That she finds herself drawn to Sullivan again is no surprise, as the pull of our unconscious is very strong, and Camille is a long way from completing her life task. Yet she is not the same person she was at 15. She has embarked on an adult life, and while the lure of a return to the Garden of Eden is very real, she also is able to see Sullivan as a real person, one with whom she has little in common. In a very interesting plot point, Camille stops in front of a sidewalk vendor and contemplates some watercolors for sale. We see a scene very like the tall grass she and Sullivan laid in, as well as one of a faceless parent tending to a child. She presents Sullivan with a watercolor as a gift before one of their trysts. When he leaves, he does not take the watercolor. I assumed she bought the tall-grass painting as a memory of their first love, but instead, she bought the parent and child, inviting him to join her in the future.
Urzendowsky plays a man-child beautifully, his faux maturity in breaking with Camille at the start of the film utterly realistic, and his despair in the later stages heartfelt. I liked the way Hansen-Løve developed the relationship between Lorenz and Camille, with only a handful of meaningful smiles that signal a growing attraction, not the quicksilver clinch that seems a prerequisite these days to enduring love. Créton’s performance is perfect in the teenage years, and she chooses a very contained Camille to signal the deep grief over her lost love, a grief that spans years. In some ways, this emotionally reserved attitude took some energy out of the film, but the choice was honest and appropriate, so this is a mere quibble. Less of a quibble is the short wig Créton wore during her schooling phase; it is an appropriate symbol of sorrow-induced celibacy and turning to the psychologically masculine realm of achievement, but it wouldn’t have taken much to buy a wig that looked more natural.
Goodbye First Love worked for me on two levels, the real and the symbolic. If you choose only one view of this film, you will still find great rewards within from a skilled director with a strong handle on the meaning of images and her fine cast.
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Director/Screenwriter: Michel Hazanavicius
By Marilyn Ferdinand
They’re back again. The creative team behind the successful OSS 117 spy parodies—filmmaker Michel Hazanavicius, his wife and leading lady Bérénice Bejo, and his leading man Jean Dujardin—have turned their talents not only to another subgenre, but to film history itself. The Artist is a backstage Hollywood story made as a black-and-white silent film, complete with title cards and music score. Modern silent films are more numerous than many people think, though The Artist will be a novelty to the majority of people who go to see it. Unfortunately, as a silent-film fan, I found myself quite confused by this film and feel it distorts the record on the transition from silent to sound pictures in a way that further offends John Gilbert, a silents legend who ended up unjustly on Hollywood’s ash heap.
The film begins unlike any real silent film: a spy is shown in extreme close-up being tortured with electroshock treatments by some Russians who want him to spill his secrets. He refuses to talk and is tortured to unconsciousness. Fortunately, the spy’s faithful dog comes to the rescue, the baddies are beaten, and the spy returns to the arms of his lady love. This sequence, the climax of the new George Valentin (Dujardin) film “A Russian Affair,” is intercut with an audience in a large theatre and George and his costar Constance (Missi Pyle) sitting behind the screen waiting to take their bows at this, the film’s premiere. This clever opening signals the modernist sensibilities that will be brought to bear on a film era spanning from 1927 to 1931, from the Roaring Twenties through the 1929 stock market crash and into the Great Depression and the rise of the movie musical.
Following the (silently) thunderous applause of his appreciative audience, George mugs with Dog (Uggi) on stage like the old vaudevillians they must have been, as Constance fumes about not being introduced until the very last moment. George exits the theatre, and one of his fans, while trying to retrieve the autograph book she drops, stumbles into George. He forgives the intrusion, and the young lady, Peppy Miller (Bejo), makes herself an overnight sensation by posing for the newspaper photographers and giving George a kiss that makes it to the front page of Variety. George’s disaffected wife Doris (Penelope Ann Miller) refuses to believe the innocence of the encounter, particularly when she sees George with Peppy at the studio, where the aspiring starlet has wormed her way into a nonspeaking cameo on George’s new picture. The pair signals their attraction by repeatedly flubbing their brief moment together on camera; studio boss Al Zimmer (John Goodman) wants to fire her, but George uses his clout to keep her on.
In a classic reversal of fortune, Hazanavicius produces credits for several films showing Peppy moving from the bottom of the list, through the common variant billings of the time (“Pepi”), to top-billed star as the studio switches to all-sound pictures and new faces to usher the new era in. At the same time, George, scoffing at talking pictures, heads toward ruin. He loses his fortune in the stock market crash, his wife leaves him, and the studio drops him like a hot potato. He and Dog move into a small apartment, along with his loyal chauffeur Clifton (James Cromwell), who works without pay until George fires him for his own good. After George has pawned everything of value and become a full-fledged alcoholic, Peppy rescues him after he has nearly died in a fire of his own making and resurrects his career by turning him into a musical comedy star alongside her. Their final number, a tap dance routine reminiscent of Fred Astaire and Eleanor Powell’s “Begin the Beguine” turn in Broadway Melody of 1940, is the only nondream sequence with sound, as the stubborn silent “artist” embraces light entertainment in all-sound pictures.
The character of George is a compilation of classic silents stars, including Rudolph Valentino and Douglas Fairbanks, but he seems most modeled on Greta Garbo’s regular costar John Gilbert. Dujardin’s appearance mimics Gilbert’s, and George’s reason for refusing to make talkies, “Nobody wants to hear me speak,” alludes to the myth that Gilbert did not make the transition to sound because he had a poor speaking voice. Gilbert also got an assist out of obscurity from Garbo, who insisted that he was the only man she’d play with in Queen Christina (1933), and Gilbert was an alcoholic. However, making George an egoist who declared his own film artistry as the reason to reject sound, not to mention a laughable voice test by Constance a la Lina Lamont in Singin’ in the Rain (1952), undercuts the real reasons behind Gilbert’s problems and those of other silents stars—high salaries and more power than the studio bosses cared for them to have. George is reduced to an actor whose pride is his only impediment, and that includes having the hubris to declare himself an artist when Hollywood insists that it will support only happy campers who churn out light entertainment for a downtrodden nation.
Filming The Artist without sound seems a very confused choice to me. The big reveal at the end that George has a French accent would seem to confirm his fear of sound due to his voice, but what exactly does the choice do for the rest of the film? I’m afraid I don’t really see the point as anything other than some high-concept conceit that seems a particular attraction of The Weinstein Company, which picked this film up for American distribution. Is it fun to see modern acting styles done without sound or color, or to pick through the film references placed like Easter eggs throughout the film (e.g., the breakfast table scene between Charles Foster Kane and his wife in Citizen Kane  or the verbatim score for Vertigo  in the fire sequence)? Honestly, I felt these were cheap attempts to engage my cinephilia instead of giving me a film that was well conceived with a strong point of view.
The area where this film shines is in the incredible talent and likability of Dujardin and Uggi. The pair works very well together, particularly in the gripping scene when George is overcome by smoke in his apartment and Dog barks desperately at him to get up and leave, finally exiting the scene and racing down the street to attract a policeman (Joel Murray) to the conflagration. This scene plays remarkably true to silent film conventions and maintains its own integrity, with the exception of a comic moment when an older woman (Annie O’Donnell) waiting for a bus tells the cop he probably should see what all the fuss is about.
The extremely crisp look of the film gives a hint of what a new nitrate film might have looked like to audiences in the silent era, though even restored films from nitrate we see today don’t look quite this good. In general, the costumes were a treat, but I was a bit disconcerted to see Peppy in full flapper regalia for a 1930s film she was starring in. The Artist was also surprisingly chaste by both 1920s and pre-Code standards; George and Peppy never act on their attraction, making the relationship one of mentor-protégé despite plot developments that assert it should have been more, for example, Peppy buying all of George’s personal effects at auction and saving them in her mansion for a time when he could be reunited with them.
I enjoyed various components of this film and thought the performances were generally quite good, but perhaps I am too much of a silent-film buff to really give it my full endorsement. And if I’m not the target audience for this film, then who is? This talented team should have thought this one through a little further, as I feel there’s a first-rate film in here somewhere straining to come out.
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Director/Screenwriter: Benedek Fliegauf
By Roderick Heath
Films that use the ideas of the science fiction genre to genuinely serious investigatory or poetic ends are pretty few and far between in today’s cinema. If they are taking those ideas seriously at all, it’s more likely to be on a conceptual, rather than psychological or emotional plane. A coldly beautiful and quietly dazzling exercise in psychosexual provocation, as well as a meditation on mortality and personality with a blend of genre with high Freudian perversity, Womb easily bests the last mainstream film to tackle the moral and humanitarian ramifications of cloning, 2010’s unfocused and soapy Never Let Me Go, for narrative power and coherence. Fleigauf’s film expands its ideas with genuinely unsettling and affecting permutations that retain a touch of the otherworldly and yet also proceeds with a chilly, peculiar logic.
Strangely, Womb has gained little attention, though not too surprisingly, as it’s inevitably noncommercial; I only came across it by chance, dumped onto DVD, in spite of sporting two excellent young stars: Eva Green, an actress who embodies something intelligent yet provocative and insinuatingly decadent even in the most humdrum of parts, and the rubbery-limbed Matt Smith, currently inhabiting the role of Doctor Who. Indeed, it’s been a good year for dumped Green films, also including the lesser but still interesting Cracks.
At the outset of Fleigauf’s film, Green is a solitary woman sitting on the balcony of her remote house, perched on stilts in the midst of a tidal plain, cradling a belly bulging with pregnancy, thanking, in voiceover, someone for this gift. Fliegauf then jumps back many years in the past to when Green’s character, Rebecca, was nine years old (played at that age by Ruby O. Fee), and staying for a vacation with her grandfather. She encountered a boy, Thomas (Tristan Christopher), when he took a break from being chased about by local hooligans to say hello, and they swiftly became inseparable friends, with Rebecca practically absorbed by Thomas’ parents, Ralph and Judith (Mike Leigh regulars Peter Wight and Lesley Manville), into their family. The two children spent an idyllic vacation in spite of the typically northern European, tempestuous, and glowering atmosphere of the seaside locale, with its pebbly beaches and beautifully blasted shores and sands, until Rebecca finally had to leave to join her mother who was taking a job in Tokyo. The night before she leaves, Tom announces he’s going to see her off and give her a going-away present, but he never shows up.
Rebecca returns over a decade later, having gained a degree and a profession as a designer of software for acoustic devices, to take over her since-deceased grandfather’s house and to look for Tom. When she finds him, he’s grown into the agreeable adult form of Smith. When Rebecca finds his current abode, still in the same seaside town that he loves too much to leave, she finds Rose (Natalia Tena) sitting on the floor in her undies, reading a book. But she’s just a casual pick-up, and she gets frustrated and stomps out when faced with Rebecca and Tom’s instantaneously resumed mutual fascination: “Maybe you two should start sniffing each other.” Tom gives Rebecca the present she was supposed to receive, a matchbox containing a snail, now long dead.
Tom, who is now a biology student and an activist, is planning a demonstration at a new cloning centre called Sparkling Park, and has a crate full of cockroaches ready to release to cause alarm amongst the security staff. Rebecca joins him for this jaunt, but when she gets him to pull his car over so she can go take a pee in the grass, and he starts to get out after her, she hears the unmistakeable sound of another car hitting him at speed. Fleigauf and Green pull off this scene with terrific dispassion and a proper sense of the jarring shock of sudden, complete, irretrievable loss registered in the ever so slightly widening eyes of Rebecca as she surveys Tom’s broken body. Except that it’s not irretrievable, not anymore. As Tom’s parents grieve, Rebecca retains her sphinx-like smile, and presents them with a solution: that they clone Tom, and she will act his surrogate mother. Judith rejects the notion, stating that, “We’re atheists…but that doesn’t mean we can rummage in our deceased’s grave…we are not farm animals…we accept what life gives us!” Rebecca presses ahead, however, going to Sparkling Park, where Rose, who works there, catches sight of her. Months later, Rebecca gives birth to Tom redux, and begins to raise him as her own son.
What end such an act can possibly have, and all its manifold and troubling imputations, looms with constant tension throughout Womb, as Fleigauf describes young Tommy’s growth from bulge in Rebecca’s belly to upright young man. Whether Rebecca can continue to treat Tommy as simply her own child who happens to also be giving the genetic material of her great love a second chance at life, or if she’s nursing a darker, if still possibly inchoate, plan to make him a substitute, and what his reaction to the inevitable, practically Greek tragic moment of realisation will be is the crucial question, one that hovers as not entirely resolved until the very end.
In the meantime, Rebecca keeps the truth of Tommy’s origins from him, and when he has an encounter with another cloned youngster, Dima (Gina Stiebitz), he learns of the intense social hatred toward clones. Other concerned mothers, worried when Rebecca invites Dima unknowingly to Tommy’s birthday party, meet with her and explain, in a note-perfect transposition of such anxieties from more familiar worrisome types, how they don’t want their children exposed to the unknown influence of these strange, unnatural entities. But word soon reaches the parents of Tommy’s friends about his genetic origins, thanks to Rose, and when Tommy asks Rebecca why nobody came to his party, Rebecca only says, “Because they’re stupid!” The next day she packs up and moves them both out to the remote house glimpsed at the beginning, where Rebecca continues to live until Tommy is grown, burgeoning into a man eerily similar to his earlier incarnation, with a deep interest in nature and a loopy sense of childish fun. When he moves a girlfriend from college, Monica (Hannah Murray), into the house, the stage is set for possibly the strangest ménage-a-trois, seething beneath the surface and constantly sensed by all parties without quite taking shape, in cinema history.
Fliegauf maintains a tremendous formal control over Womb, which could easily have toppled into torpid psychodrama or arty sterility. His film bears a distinct resemblance, in setting as well as style and the chilly anthropological deconstruction, to the early work of Roman Polanski. Shot in the Sylt region in Germany, near the Danish border, with its many gradations in hazy beauty, the setting presents a perfect barometer for the oedipal drama unfolding with the mood of increasing isolation from the real world. As far as films that use natural settings to define and dominate the mood of a film, Womb stands far above just about any work of recent cinema, except ironically Polanski’s The Ghost Writer (2010).
The womb of the title is both Rebecca’s physical womb, of course, cradle and battlefield of this experiment in human intransigence and longing, but also the house into which she moves to continue her experiment in peace. Fliegauf pieces together telling detail as he effectively describes a warped family situation with cues, usually subliminal and yet constantly accumulating, occasionally to overflowing, as when Rebecca offers herself to a barely adolescent Tommy in a fashion he doesn’t at all understand. Simultaneously, there’s a distinct echo of biblical myth in the very Garden of Eden where the second-generation man Cain must marry his mother Eve as a precursor to new life: Rebecca retreats into her own little Eden. Images of mother and infant bearing distinct similarities to those seen in The Tree of Life flow by, except whereas there is mystery in familiar human growth—no one’s ever quite sure what a child will look like as it grows—here there is a chilly, preordained sense of how Tommy is going to grow up, what he’ll think, feel, what he’ll be excited by—and what he’ll be turned on by.
There’s a particularly keen condensation of parental affection, childish destructiveness, and unspoken suspicion in a movement in which Rebecca gives Tommy a toy robotic dinosaur, as cruelly adorable as possible, which Tommy along with a boy he befriends then buries in the sand: it’s the sort of thing a boy his age does to toys, an act that’s usually thoughtless but that parents can feel is somehow a rejection of them, and imbued here with another layer as Tommy acts out a detestation of simulacrums. Fliegauf relies on the audience blanching at a lifelike thing being treated in such a fashion, aware that Tommy himself would be considered such a thing, requiring Rebecca’s retreat to the edge of the earth to pillow him from that treatment. “Dima is the victim of artificial incest!” one of the village mothers says in a key, wryly amusing, yet highly discomforting scene: “Her mother gave birth to her own mother!” The ground seems set for another portrayal of small-mindedness and reactionary impulses through a gimmicky prism, but Fliegauf loads the situation thanks to the awareness that Rebecca’s intentions for her own clone are not entirely wholesome. Rebecca, sensing the danger of being caught outside the herd, immediately acquiesces and plays along. Where exactly all the ethics review panels went to in this brave new world isn’t stated, but it’s clear the act of cloning has already been commercialised out of sight, as one of the reasons Tom was protesting the cloning centre was its plan to make most of its money out of “cyberbitches”, cloned prostitutes, and endlessly reproduced household pets.
At the outset, Womb seems cast in the mould of something like Julio Medem’s Lovers of the Arctic Circle (1999) in portraying Rebecca and Tom’s intense connection as something almost sublime and preordained, and Tom’s quirky energy seems quite in line with that familiar variety of lively young man. Smith, however, has a gift for suggesting something slightly alien and asocial in his characters as well as charming and zany. When Rebecca walks back into Tom’s life after years, she doesn’t even need to say her name for him to recognise her, and soon they’re so fixated on each other that they completely ignore anyone else in their world. Their initial reuniting is painfully brief, so Rebecca seems to hope that this innate bond will be sustained as Tommy grows into a man. Yet, for the most part, she plays the almost-perfect mother, with a job that allows her to work from home and continue constant interaction; when Tommy’s grown, she tiptoes into his bedroom to lay down a breakfast tray for him and Monica, whom she’s never met. Monica’s arrival starts a breakdown in Rebecca’s equilibrium: she’s lived without any kind of sexual contact all these years—it’s revealed in the most alarming fashion possible that she’s still a virgin—and her still-manifest physical desire for Tommy, and, it becomes increasingly clear in spite of all his presuppositions, his for her, begins to boil over.
Incest seems to be emerging as a new subject for would-be provocateurs in the artier cinema brackets, whilst films that try to describe and encompass the repetitive chains of birth, growth, and creation that govern human life seem to reflect a current wave in the zeitgeist: some of the year’s other top films, include The Tree of Life, Hanna, Attenberg, and Mysteries of Lisbon, all present some consistent thematic concerns with this developmental theme, as children become products of, and vessels for, the ambitions and mistakes of their parents. Rarely has the most profound taboo been approached with such supple, nerveless skill as in this film, whilst the theme is carefully leavened by the story frame: there is awareness that Tommy is not a natural son as it would once have been defined, and yet he’s bound to Rebecca in the most intimate way as a product of her body, if not of her genes. Whether Tommy retains an actual bond with Rebecca that transcends the liminal, or whether he’s just responding to endless subtle signals in her manner over the years, is impossible to discern; nor, is it easy to tease apart the specific ramifications of the situation it presents, with their scifi impetus, from any normal mother’s relationship with a grown son who in some ways personifies her husband grown young again. In any event, Womb is a film infused with a sonorous cool and an emotional intensity that builds to an inevitable outburst, which comes when his other mother, Judith, turns up at the house, looking like a gorgon of gnawed conscience, not speaking a word as she partakes of this remake of her son and reels away with profound and baleful knowledge.
This episode lodges a fresh disquiet in Tommy which Smith realises as a marvellous climax of actorly slow burn. Tommy, Rebecca, and Monica are at the breakfast table, his final exhaustion with Rebecca’s evasions and estrangement exploding as he slams a clogged salt shaker repeatedly upon the table and turns the kitchen upside down until he procures a handful of salt to smother his meal, before pointing to his mother and saying the fateful words in regards to Judith, “I know her.” Monica’s pathos in trying to plead for her lover to emerge from the bathroom where he locks himself and realising that she’s the superfluous point in this triangle, causes her to flee. At last, Rebecca delivers self-knowledge to Tommy, and he rests for a bleak and terrible moment on an edge of powerful feeling that will resolve either in matricide or sex—either way, a primal taboo. As it happens, sex prevails. Tommy finally ends Rebecca’s virginity and then flees the house, having fulfilled exactly what Rebecca wanted—to have a real child by Tommy—and finally free to find some purpose for himself. The mood seems at last unbearable, except that in the final shot, as Tommy disappears into the murk, Rebecca switches on a light within the house: now, at last, each is only just recommencing life. Womb is a strange, troubling, fascinating waking dream.
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Director: Claude Lelouch
2011 Chicago International Film Festival
By Marilyn Ferdinand
Claude Lelouch has been making films for 50 years. The hot tickets at the Chicago International Film Festival are not his two films From One Film to Another and What Love May Bring. That’s a shame. While I’m sure David Cronenberg’s and Lars von Trier’s new films are well worth seeing, there really is nothing like seeing the work of a master filmmaker completely in command of his form, not to mention a chance to see the man in the flesh and ask him questions. My experience of seeing What Love May Bring is one I will treasure forever.
What Love May Bring compresses everything Claude Lelouch knows and wants to say about cinema through a series of true stories that he has fashioned into a single narrative—the life and loves of Ilva Lemoine (Audrey Dana), the daughter of a filmmaker who was killed in World War I and the stepdaughter of Maurice Lemoine (Dominique Pinon), the projectionist at the fictional Eden Palace Cinema in Paris. The story begins in the present in a studio where the score for the film is being recorded. In the booth sit several people we will come to recognize as actors in the film, including Ilva (Gisèlle Casadesus) as a very old, blind, but still beautiful woman. As she hears the music, she nods in remembrance, and then we get a brief interlude (done as a silent film) of her parents meeting and her father’s death. Much of the rest of the story is told through the summation of Simon (Laurent Couson), an attorney who is defending Ilva from a charge of murder. His defense, basically, is that Ilva’s entire life has been in service to love, and it was love that drove her to shoot her husband, completing a suicide he was too cowardly to do himself. Only in France (or, possibly, only in a Claude Lelouch film) would such a defense be offered as legitimate.
Whatever conclusion you might come to about Ilva’s actual guilt or innocence in the case is overwhelmed by seeing how much life she has lived—the good, the bad, and the ugly. Living in occupied France, Ilva goes to the German high command to beg for the life of her stepfather, an innocent who is to be one of 20 random French citizens executed in retaliation for a Resistance bombing that killed two German soldiers. She ends up throwing over her boyfriend (Raphaël) and taking up with Horst (Samuel Labarthe), the Nazi who initially rejected her plea and then changed his mind. Just after the liberation of Paris, she will fall into bed and love with two men at the same time—Jim Singer (Gilles Lemaire), heir to the Singer sewing machine fortune, and Bob (Jacky Ido), a black boxing champion who saved Jim’s life and became his best friend. To reveal more would be to reveal too much; suffice to say that Ilva’s convoluted love life will continue, loop back on itself, and renew itself as the film progresses.
Lelouch has this to say about Ilva and his film:
I knew that the heroine of What Love May Bring would be a woman, and that the backbone for the film would be her portrait. All wars have helped to make the modern woman what she is, but it was during the Second World War that she really emerged. Who were the winners of that war? Women. The world we are living in today is the result of that victory by women. They know how to juggle their dreams and the hardships of daily life. They can take a blow and bounce back, they can heal. Love can kill them but it is also love that cures them. I understood very early on that women are ready to sacrifice themselves for love, that they were at the essential heart of things.
Ilva may be the backbone, but observations about the costs of human emotion and Lelouch’s own history are the appendages. Simon, for example, is a very gifted musician who can’t decide between music and law. He and his family are sent to a concentration camp because his neighbors want to be rid of his piano noise, yet his ability to play and entertain the camp soldiers saves his life and keeps his belly full. On the train to Auschwitz, he meets and instantly falls in love with the beautiful Salomé Blum (Salomé Lelouch), who, with her family, is denounced and sent to her death because the family are so successful at making wedding gowns that their concierge (Lise Lamétirie) never has a chance to use their sewing machine. After the war, Simon visits Madame DeBois and asks her the price of the sewing machine. She’s a bit confused at first, until he asks about the Blums and then says, “I know the price of that sewing machine.” He makes her squirm a bit, but chances are she won’t be eaten with guilt the way Jim is for the way he stole Ilva from Bob.
Lelouch’s story appears in the person of Coco, a Jewish boy who is hidden from the Gestapo in a basement but is kept from going stir-crazy and betraying his location when Ilva looks after him as he watches films at the Eden Palace. In an affecting scene, Coco at age 7 (Boaz Lelouch) goes up to the screen to see where the people are. Ilva redirects him to Maurice, who shows him how the magic lantern works and begins his apprenticeship. Later, Coco at age 19 (Sachka Lelouch) will film the first of many kisses to come when Ilva and the man who becomes her final, enduring love kiss for the first time. Lelouch has stated flatly that movies literally saved his life and that that kiss inspired all the ones that followed.
Music is a very important part of every one of Lelouch’s film. He said in the Q&A that he has two actors that come first in his movies: the camera and the music. He developed the score for the film even before he shot a single frame, and he hit the jackpot when he cast Laurent Couson as Simon. Couson is actually a very accomplished musician, playing piano and trumpet simultaneous in a Paris nightclub in one scene and conducting the orchestra that is scoring What Love May Bring. A slightly amusing and effective scene shows him auditioning for a music academy after the war. He plays a very impassioned classical piece as images of Salomé, the gaunt faces of other camp survivors, the neighbors who betrayed him, flash through his mind; overwhelmed, he breaks into “Stormy Weather” (Ilva’s song, he will learn one day in the future) and other jazz tunes, only coming back to the classical piece in the last couple of bars. A judge says “Well?” and he only answers “I’ll study law.” He never closes himself off from his creative side, however, as he plays at the nightclub after every case he wins.
Dana is incredible as Ilva. She is very attractive and seduces us along with every man she meets in the loving close-ups Lelouch favors. Dana is bold in playing a survivor who uses sex to thank people for doing her favors, for example, saving her father or saving her from the partisans who are arresting collaborators. She, like Piaf, regrets nothing when it comes to love, though she realizes too late that her decision-making skills often cause quite a lot of hurt. In the end, Dana maintains Ilva’s character as a straight throughline, and she becomes, if not the most noble character, at least one deserving of respect for her personal integrity.
Anouk Aimée makes a brief and quite lovely appearance as an actress on her way to the death camp. We see her on the train talking into a telephone to someone who might be her agent. She says she is to appear in a Cocteau play and will clear it up with the authorities once they reach their destination. She seems terribly self-absorbed and self-important, as the other passengers stare at her impassively. Modern audiences used to using cellphones might be fooled into thinking she really is on the phone, but of course, she merely brought this prop to rehearse a performance she still thought she would be giving. The other passengers on the train applaud her at the end. The film is filled to overflowing with such wonderful vignettes that put people rather than film technique at center stage.
A last homage Lelouch pays to cinema comes at the end of the film, which contains images from his many films and the many great actors, including Aimée in her younger days, he immortalized. After watching this, Lelouch’s 43rd film, I had an overwhelming feeling that I never needed to see another film again. Of course, this was a fleeting emotion, but it did express how swept up I felt in this chronicle of many grand passions and how fulfilling the experience was for me. A veteran observer of love, Claude Lelouch dedicates this film in an opening intertitle to his seven children; anyone who sees this film will recognize the profound love of this gesture and feel it as part of Lelouch’s extended family—his audience.
*Here’s a personal shout-out to Mark and Tom, two people who live in Mt. Prospect who have a clue about cinema. Thanks for making our evening at the AMC more enjoyable with their company and conversation.
What Love May Bring will screen Tuesday, October 11, 3:30 p.m., at the AMC River East 21 Theatres, 322 E. Illinois St.
Good Bye: Mohammad Rasoulof, a director in prison for making films critical of the Iranian regime, gives viewers some insight into his ordeal through the story of a woman desperate to leave Iran, but feeling the noose tightening with each step she takes toward her escape. (Iran)
Le Havre: A gentle comedy in which an aged shoeshine hides a young illegal immigrant and works along with some generous neighbors to reunite the boy with his mother in London. (Finland)
King of Devil’s Island: Naturalistic and suspenseful look at life in an island detention center for boys and their rebellion against their harsh treatment. (Norway/France)
Cinema Komunisto: This entertaining and eye-opening documentary provides a loving look at the little-known national cinema of Yugoslavia and the film fanatic who made it happen: Marshall Josif Broz Tito, Yugoslavia’s president for life. (Serbia)
Inshallah, Football: One young man’s struggle to get a passport to play soccer in Brazil is the lens through which this documentary examines the Indian oppression of Muslims in the occupied region of Kashmir. (India)
George the Hedgehog: Irreverent and adult, this comic-book-based animated film pits George, a pleasure-loving hedgehog, against his clone, a stupid, vulgar internet superstar. (Poland)
The Kid with a Bike: What makes some people give unselfishly of themselves is the question examined in this intense tale by the Dardenne brothers of a boy abandoned by his father and the single woman who takes him in. (Belgium)
Without: A suspenseful story of guilt and loss slowly unfurls as a young woman acts as a temporary caregiver to a helpless elderly man in an isolated island home. (USA)
Madame X: A riotous satire on spy/superhero films that has a drag queen hairdresser transform into a crusader for freedom and equality against the forces of repressive morality. (Indonesia)
Southwest: A haunting, beautifully photographed journey of discovery, as a young woman who dies in childbirth gets a second chance to live to old age, but only one day in which to live it. (Brazil)
On the Bridge: Moving documentary about the torments of posttraumatic stress disorder suffered by Iraq veterans and the failure of the VA medical establishment to help them. (France/USA)
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Director/Screenwriter: Catherine Breillat
By Marilyn Ferdinand
I think it’s very interesting that Catherine Breillat has continued her recently begun survey of female-centric fairy tales (the first, Bluebeard, premiered in 2009) with a film made for French television. Only in France, perhaps, could a controversial director with a penchant for filming explicit sex make a film certain to be watched by millions of girls—and that is certainly good news for the future women of France. For Breillat brings her feminist sensibilities to the story, borrowing freely from other fairy tales (mainly Hans Christian Andersen’s “The Snow Queen”), to create a hero’s journey for girls and both subtly and directly confronting male audiences with the damage they do to women.
The film opens with an old woman (Rosine Favey) laughing wickedly while holding in her arms a baby who looks only minutes old. She is a powerful fairy who intends to curse the child, a princess named Anastasia, to die at age 16 after pricking herself on a spindle made from a yew tree standing in the graveyard. Three young fairies (Douina Sichov, Leslie Lipkins, and Camille Chalon) arrive too late to prevent the old fairy’s curse because they stopped to bathe in a nearby pond. After a comic scene in which the fairies peck at each other about their boasts to more power than they have, each nonetheless is able to mitigate the sentence when they arrive to bestow their blessings on the princess: one says the girl will sleep rather than die, the next says she will fall under the spell at age 6 and dream a full life for 100 years, and the third offers her the gift of awakening at the age of 16 because “childhood lasts too long.”
The film moves immediately to a 6-year-old Anastasia (Carla Besnaïnou) who strains at the restrictions of being a girl and even proclaims she is really a boy named Vladimir. Perhaps in a fitting punishment for rejecting her gender, she is stricken with the spindle prick while dressed in a ridiculous pink kimono over a short, lacey tutu as she prepares to dance en pointe among a flock of similarly garbed girls. She finds herself in an underground cavern filled with skeletons and ruled over by a boil-covered man who says he is a reflection of her rotting flesh. She wins her way out of the cavern by bowling down some bones and goes into the wider world.
Anastasia is whisked by an empty train to a country of dwarves, who eject her. Her next and most important stop is a trackside cottage, where she is taken in by a woman (Anne-Lise Kedvès) and her son Peter (Kerian Mayan), and becomes Peter’s sister. She is delighted to shed her ballet costume and dress in Peter’s clothes, and the pair becomes inseparable. From this point on, the film moves forward in a faithful rendering of most of the parts of “The Snow Queen.” Peter looks into the face of the Snow Queen (Romane Portail) one snowy night. His heart is pierced with ice and his eye is tainted with a snowflake; his subsequent rejection of Anastasia and desire to break free is diagnosed by his mother as Peter reaching that Awkward Age. But one night, he leaves with the Snow Queen, and Anastasia sets off on her hero’s quest to find him and melt his heart. Her quest will take her back to the country of dwarves and a meeting with their albino king and queen, onto an encounter with the bandit maiden (Luna Charpentier) and her gang when they attack her coach, and finally on a doe-back ride to Lapland before we return to the castle where the story began. The 16-year-old Anastasia (Julia Artamonov) awakens to the sight of Johan (David Chausse), a handsome descendent of Peter, looking down upon her. If you’re waiting for a title card that says “They lived happily ever after,” you haven’t taken the lesson of the quest to heart.
Although the film is titled The Sleeping Beauty, all the action really occurs in “The Snow Queen” section of the film. This, I think, is Breillat’s strategy for turning the negative images of women Charles Perrault set to paper right on their head. First, Anastasia is no passive beauty who falls asleep just as she is awakening to sexual feelings. She may be a princess whose wish is others’ command, but she knows that she belongs to a second-class gender. The evil fairy is old, an image of a woman deformed by the self-loathing patriarchy engenders in women. The young fairies know they aren’t strong enough to fight the power, but it seems that the 100-year dormancy is a prayer that things will be better for women in the future.
Anastasia’s journey resembles Dorothy’s in Oz, right down to the little people, and ends with the shaman telling her that she has always had the power to defeat the Snow Queen, as evidenced by the fact that she won over many powerful and dangerous people and got them to help her. But the journey offers additional lessons. For example, Anastasia tells Peter he is being cruel by cutting back the rose bushes outside their home. Peter explains that brambles benefit from a cutting back, sending more shoots out during the growing season and producing flowers of many colors for all eternity. Anastasia answers that there is no eternity. Is it best to please ourselves by making the rose bushes produce abundant blooms, or might it be better to let them grow their own way, even if they stop looking beautiful or spread their prickly branches widely? Anastasia has an instinctive feeling toward the roses, but trusts in Peter’s love—a trust he will betray by falling for a projection of the feminine rather than the real thing.
When the film reaches past the traditional ending of “Sleeping Beauty,” Breillat brings Anastasia into the present. Anastasia flirts with Johan, letting him unbutton only a few of the many buttons running down the back of her old-fashioned dress. Her desire awakened, she imagines a mature version of the bandit maiden (Rhizlaine El Cohen) has returned. The young bandit excited Anastasia during her adventure by threatening to stab her, and their mutual excitement erupts again in a fantasy of lesbian love. Now prepared, Anastasia is ready to consummate her passion with Johan, but honestly tells him that her true love is Peter, that all men must understand that women stay true to their idealized lover. The next time Johan comes to see her, he finds only her dress. Heartbroken, he does not see her again until a few months later, walking down the street dressed provocatively in modern garb. She’s pregnant but rejects him nonetheless to live on her own terms, saying that she entered his world alone. The world of fairy tales, it seems, has nothing to offer modern women, a condition Breillat’s films might begin to repair if only she didn’t express so much pessimism about the possibility of gender equality and mutual support.
Breillat’s visual lyricism creates magic and whimsy. Watching Anastasia riding on the back of a doe across a snowswept vista is positively breathtaking, and the cast creates weirdly compelling tableaux awash in color and grandeur. The switch to the flat, unadorned world of today is a rude awakening that is perhaps a bit too bleak and heartless. Breillat has done much to explicate the feminine world to itself and to astute male viewers, but perhaps she is getting impatient at the lack of progress. I can only send words of encouragement to her and those who find so much inspiration in her work.
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