15th 02 - 2013 | 1 comment »

Tabu (2012)

Director/Screenwriter: Miguel Gomes

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By Roderick Heath

Tabu commences with a peculiar, droll vignette that refers to the days of Europe’s exploratory excursions into Africa. An adventurer in compulsory pith helmet treads forth into the wilds with native guides and porters, beating paths through the grass and leading columns through jungle and savannah as the image of the valiant penetrator of the unknown, armed with the nominal presence of the King, in the form of an empowering letter of proxy authority, as well as God, in his Bible. The explorer is, in spite of his noble mission, depressed and listless, driven on less by imperial ambition than by heartache. He’s pursued by the wraith, or fond hallucination, of his deceased wife, who blankly hovers over him when he rests and describes him as “poor and lost soul” when he decides to die if he can’t escape his heart’s pain. So the explorer walks into a river and is devoured by a crocodile, whilst his bearers dance in celebratory fashion; later, the legend of a ghostly woman with a crocodile at her feet haunting the region arises. This anecdote seems to have nothing to do with what follows except that it shares all its common themes: the troubled relationship between Europe and Africa, the sense of lovelorn melancholy, the immediacy of life and death and the strange way these phenomena commingle in the human soul, and the symbol of the crocodile, the glowering, toothy beast that becomes emblem for the latent animal passion in humankind, constantly at odds with its self-imposed attempts to cage it.

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Tabu’s second movement leaps to contemporary Portugal, a fatigued, dully modern place where life is literally compartmentalised, squared off in safe bubbles of vacuously comfortable  apartment living. Pilar (Teresa Madruga) is a 50ish woman who works with activist groups and occasionally provides lodgings for backpackers. She goes to the airport to meet a new lodger, a Polish girl named Maya who’s been travelling in South America. But a young traveller, who has a stilted conversation with Pilar in English, their common language, tells her that Maya decided to change her itinerary and hasn’t come. The young woman, of course, is actually Maya, a fact revealed with ruthless mirth as her companions shout her name to make her hurry up even as she’s still smiling politely at Pilar, who has decided to stick with younger friends. Pilar is devoutly religious and conscientious, taking refuge in providing solace and aid to others, but also excruciatingly lonely and frustrated. She sees movies and goes on adventures sometimes with a portly artist, who has a crush on her and makes an aborted attempt at a declaration of love, but Pilar secretly dislikes his abstract paintings and only hangs up the ones he’s given to her when he comes to her place.

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On New Year’s Eve, Pilar watches fireworks from her balcony and listens to the sounds of distant parties. She is friends with a neighbour in her apartment block, the elderly Aurora (Laura Soveral), who’s looked after by a nurse, Santa (Isabel Cardoso), an African immigrant actually employed by Aurora’s absent daughter, a marine biologist working in Canada. Pilar rescues Aurora from a casino where she’s lost all her money, and not for the first time: in spite of a promise not to return to the casino, Aurora had ventured again because of a premonition she had in a dream. Aurora, at the outset retaining hints of charisma and autonomy, begins to spiral toward decrepitude and senility, accusing Santa of trying to impose voodoo curses on her. As Aurora worsens and is hospitalised, she rambles on about an escaped crocodile, imploring her companions to search for it in the houses of apparently imaginary neighbours, and makes a request to Pilar to find one of them, named Gian Luca Ventura. Pilar finds Ventura (Henrique Espírito Santo) in a nursing home and brings him to Aurora’s funeral. Afterward, when they have lunch in a shopping mall, Gian Luca begins to explain his and Aurora’s shared history.

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Tabu maintains a deceptively pokerfaced style, exacerbated in the second half as it shifts to historical drama rendered as a virtual silent movie, with only the older Ventura’s voiceover and the omnipresent trill of insects to disturb the passage of dumb-show theatrics. Under the film’s quiet surface is a synergistic flow of seemingly offhand ideas that coalesce into an ever-deepening, fascinating drama of time, not merely as a personal experience, but also a cultural one. Tabu seems to belong to a distinctive strand of Portuguese narrative art, recently exemplified by Raul Ruiz’s film of Camilo Castelo Branco’s novel Mysteries of Lisbon, in its preoccupation with exploring, rather than merely employing, history and storytelling as ambivalent zones of knowing and repositories of truth, sometimes imperceptibly and yet always vitally entwined with the present reality.

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Much of the beauty of the film’s first half comes from the exactness of writer-director Miguel Gomes’ feel for character types, and the film’s initial mood is defined by the omnipresent pall of frustration and solitude that afflicts the main characters, particularly Pilar, depicted in casual, but exacting detail as a study of an everyday tragic. Pilar inhabits a zone of ready empathy and pathos in her typicality, as an increasingly invisible middle-aged woman who exists on the fringe of many contemporary scenes without ever holding the centre. She’s brushed off at the start by a young person who wants to hang out with other young people. Her male friend/admirer is an entertaining companion who suppresses romantic affection for her, but he is nonetheless a problematic personality too different for her to respond to with immediate inclination. He falls asleep during a movie, leaving her mired in weeping solitude, and then later makes a clumsy overture of affection that he then quickly retreats from, leaving Pilar more confused than ever. Pilar’s selflessness is admired by all: even the recalcitrant Maya, whom Pilar later trudges past when she’s canoodling with a boyfriend, enthuses over Pilar’s generosity.

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Pilar’s saintly solicitude counters Santa’s nearly taciturn demeanour, as Santa bears the racist-tinted suspicion of the increasingly paranoid Aurora and the nosey concern of Pilar with businesslike cool, as she holds to the course dictated by the status of her job. Santa’s unease with language is depicted, as she’s learning Portuguese and bounding to the top of the class thanks, ironically, to reading that prototypical imperialist text Robinson Crusoe at bedtime. The racial tension and role awareness extant between Aurora and Santa introduces a theme that pays off as the film’s perspective shifts to the past, as Aurora’s ease at bossing around her black nurse like a maidservant hints at a past spent in lordly command. But the degree to which the worm has actually turned is apparent, as Santa enforces the regime imposed on Aurora by her absentee daughter to keep her on a tighter leash after her last casino venture, the former colonised now the coloniser, serving/imprisoning the waning remnant of a departed raj. Pilar, whilst dipping toes in activism, internationalism, and artistic bohemia, seems deeply and definably unhip as a steady pillar of stolid faith and square, unfashionable values. She replaces her would-be lover’s painting with a cosy landscape and prays each night before going to sleep in her lonely bed. Yet there’s something about Pilar that refuses reduction to a twee bystander in her own life, in part indicated by her selflessness and the regard others have for her and confirmed by the rapturous, luminously poetic prayer that she recites at bedtime. When Pilar attends a protest rally against the UN, she recites her prayer during a silence that baldly and hilariously contrasts the witless chant the crowd recites.

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This scene, rendered in one, slow zoom closing in on Pilar’s stoic visage, is brilliant, illuminating with enriching wryness the way humanitarianism has supplanted and become a religion for many, whilst perceiving how it offers stolid pieties and studied outrage in place of the rhapsodic power and poetic fullness still apparent in Pilar’s worldview. There’s a hint of irony here, as Gomes actively contends with the losses and gains of any historical moment, contrasting the smallness of much of modern life with the lost grandeur, poeticism, and romanticism of the past; but the past is rendered not necessarily as a lost golden age either. Similarly, present here is a hovering awareness of the way age reduces people from creatures of fecund sense to wearied circumspection, and the crossing point between the two can come and go in the blink of an eye, never to be regained. Aurora is the avatar for this notion, as the film examines her final weeks and then loops back to explore her past in an unexpected pirouette of focus and meaning. Like Aurora, Ventura proves to have been supplanted by a descendant. His house is occupied by a young spiv with key chain and sweatshirt, who theorises that his great-uncle now no longer occupies his house because “he went bonkers.” Pilar goes to the nursing home where the old man has been deposited, sitting in a waiting room whose sterile cul-de-sac quality is all the better communicated for being unexaggerated in its blank modern emptiness. When she extracts Ventura, she’s confronted with a snowy-haired gentleman who wears a weathered old hat that rests like a totem on his head, redolent of a fascinating past. After Aurora’s funeral, Pilar and Santa go to eat with Ventura in a shopping mall cafeteria, and Gomes’ drifting camera almost casually transforms the place, through the potted plants of the mall’s indoor garden, into an anticipatory simulacrum of jungle, the humdrum suddenly taking on a charge of the authentically exotic.

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Aurora’s and Ventura’s shared past, as he explains it, goes back to colonial Africa of the early 1960s, whereupon the second part of Tabu commences, shocking as it reaches a climax, even as certain aspects are inevitable. The person Aurora once was is now revealed in sometimes unflattering detail: a strident planter’s daughter who was world-famous as a hunter, a mischievous, imperious, and occasionally cruel personality under the surface of her cool beauty, redolent of a coddled upbringing. Gian Luca was a playboy who washed up in Africa after meeting Mario (Manuel Mesquita), an adventurous jack of all trades who had once trained to be a priest; after getting a job with a mining company, Gian Luca became a fixture in the colonial community. In this fashion, Gian Luca was eventually introduced to Aurora, who had recently been married to a pleasant young member (Ivo Müller) of the local pseudo-aristocracy. The real incident behind the older Aurora’s rambling about an escaped crocodile proves rooted in the crucial incident that brought her and Gian Luca together: the crocodile was a baby, a present given to her by her husband, and its occasional escapes usually saw it ending up in a pool at Gian Luca’s house, where their mutual attraction soon erupted in a clandestine affair. The affair flourished in spite of, and in fact partly fuelled by, her pregnancy by her husband and the oncoming plunge into the immobility of motherhood that rendered Aurora even more reactive than usual: when one of her family’s cooks, a reputed juju man, predicted the pregnancy and that Aurora would eventually die alone and bitter, she sacked him.

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Tabu, like many works of modern narrative art, is as much about its own telling as it is a story told, but the great final effect of Tabu is in how concisely it dovetails the impulses to both tell and make a show of the telling. The flow of Gian Luca’s speech is rarefied and yet riveting, reproducing the intended effect: the older Ventura’s soft-spoken narration underscores the action, rendered at once remote and ironic by the lack of dialogue, but unfolding with the curious grace and immediacy of personal anecdote. The film’s contrast between the humdrum realism of Pilar’s story and the historical romanticism and melodrama of Aurora’s could have become arch, but Gomes’ strict control and sense of humour are mediated through his stylistic choices. The change in film stock in the shift from contemporary to period setting evokes the past through a rougher prism, albeit one that is often more immediate, communicative of grittier, fleshier textures. The point underlying this is the notion that we in the present—any present—experience the past either through memory or through the remnant self-representation of the period—any period—and the effect of the artifice becomes ingrained with the meaning. An early scene in the Pilar half of the film, in which the artist first appears, depicts the duo as part of a tour group being shown through underground catacombs by a rambling guide who tells them theoretical details about the place—that maybe it was once used by Romans and Moors—but then reminds them that “what I’m telling you is stories, not facts,” provoking the artist to finally rebel and shout out, “Why do you keep talking such crap?” Pilar cracks up in hilarity, the only time she does so, and whilst the artist is himself hardly idealised, his comedic abuse evokes Gomes’ conviction that the past can only be reconceived and brought to life by the complex interplay of evidence and artistry. Gomes recreates the alien strangeness of early ethnographic documentaries in an early scene where the explorer’s porters begin to dance for the camera after the explorer commits suicide, recreating the gaze of the colonial project only to turn it back on itself.

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Tabu’s mastermind has made a film in part about colonialism, though with an infinitely lighter touch than the shrill overtones that subject usually invokes, and suggests the commencement of a cycle playing out its last gasps in depicting the death of the last generation of colonial survivors. The world glimpsed in Tabu’s second-half flashback is engaged in the early processes of epochal shift, as civil war and the end of the direct colonialist project in Africa is commencing. The flashy, internationalist world of modern pop culture is infiltrating even this backwater, as Mario’s band becomes a minor hit with a song prized today by music fans for its simple grittiness. An offhand, recurring detail confirms the wheels of time and the sinuous links of history, in a peppy Spanish-language version of “Be My Baby” to which Pilar listens on the radio at one point, and which later turns out to have been recorded by Mario’s band when working as a backing band for a female singer during a sojourn in Europe. Later, the intertwined nature of personal and social history is elucidated in a more alarming fashion, as a murder that punctuates the story, a purely personal affair, is repurposed in a declaration of war by rebel guerrillas, signalling the start of general bloodshed. Similarly, the firm moral grounding of the old world is giving way, as Gian Luca’s tale depicts a too-early grasp at sexual independence and Aurora is exposed as a peculiar by-product of colonialism in her deadly, strident independence, both proto-feminist victim of repressive social ideals and backdated remnant of a culture created by murderous self-interest and built around a sense of domain and overlordship.

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The film, it is eventually revealed, takes its name from a fabled mountain close to the plantations where most of the period drama unfolds. The mountain is considered sacrosanct by the native Africans and notoriously inimical to explorers, and one of the characters of the historical portion, Mario, had his life saved by the man who became Aurora’s husband when a disaster cost the lives of several of Mario’s friends at the mountain. Later, the more vivid and corrosive meaning of taboo rises to the surface as Aurora and Gian Luca’s adulterous passion cleaves apart the incestuously tight-knit colonial world and its careful balance of opposing forces based on studiously observed rules. The bond of fellowship between Mario, Gian Luca, and Aurora’s husband (who is never actually called by name; only his status counts in the fading memory of Gian Luca) is broken. At the same time that the bonds of colonial nicety are disintegrating, with revolution manifesting as whispers and tales of bloodshed, not yet manifesting and actually taking an act of intra-fraternal murder to give it a push towards fruition. So the arrival of systemic disintegration is, to all intents, the by-product of moral failure, a failure that is both illusory in empirical effect and yet linked by a web of circumstance, a network of cracks in the structure that conjoin.

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The contrasts in character are employed to a fascinating end: just as Aurora is revealed as someone as different to the repressed but conscientious goody-two-shoes Pilar as night to day, so, too, is Gian Luca, who in old age seems like a remnant of a swashbuckling era, finally and vividly contrasted by his pal Mario, whose lust for life, industry, bravery, and egotistical rectitude seem quite humiliatingly greater than his more superficially dashing pal. But Gian Luca’s character emerges in his hapless surrender to fate and judgement, and Mario’s postures of martyrdom are undercut early when the voiceover informs that Mario’s fondness for the company of natives resulted in a son whom he sometimes indulged by taking him for rides in his car along with a half-dozen more village progeny. Gomes’ final point is less moralistic, however, than biological and systemic: good, bad, moral, immoral, everybody dies. But the shape of the hole left by their absence describes oceans of meaning. As melancholic as Tabu’s themes are, Gomes retains a constant supply of dry, faintly absurdist humour percolating throughout much of the drama, the comic often indivisible from the tragic. This is apparent in the slumping shoulders and depressively staring, can’t-give-a-shit visage of the explorer in the first shot, the hoots of laughter Pilar releases when the artist upbraids the tour guide and the windy pathos of the artist’s proposal, and most particular in the élan of Mario and his band’s performances for their pool-party cliques. Shots of Gian Luca tearing about on motorcycle, chasing Marion in his car, depicts a celebration of a reckless youth in pure untrammelled, rule-free space reminiscent of African comedies like The Gods Must Be Crazy (1981), albeit with that lawless spirit lost in an irretrievable past.

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Gomes’ layers of storytelling engage finally with varieties of mythology. Aurora’s hunting prowess as a virgin, which deserts her not when she marries but when, having taken Gian Luca as a lover, she gives her pet crocodile a romantic name, hints at likeness to figures out mythology like Atalante and Die Nibelungenlied’s version of Brunhilde, again pointing toward the import of ritual and its partner, taboo, as a fabric that still ties together human relations. Conversely, Gian Luca’s mention of how her hunting had made her internationally famous harkens to an age of glossy magazine articles from the time when traipsing about Africa shooting animals (or saving them) made people quite famous indeed. The climax of Gian Luca’s narrative depicts murder, cover-up, and the loss of life’s fondest loves, fittingly melodramatic culminations that justify patience with the telling. What has been depicted in the first half proves to have been a logical, if no less tragic, end for Aurora, who paid long and bitterly for her transgressions. Gomes’ silent-film refrains pay off in the climax, as Gian Luca cowers in fear of the gun-wielding Aurora, and a point-of-view shot from behind his shielding hands allows a crack through which to watch Aurora as she fires the fun, an equally fatal, though not mortally so, glimpse of transgression. It’s the sort of visual epiphany that could have sprung out of silent cinema, and finally Gomes’ conceits coalesce into a singularly distilled moment made all the sharper by the antihero’s instinctive panic, uncertain as to whether he’s the target or the object of rescue. The light in Aurora’s eye seems hardly tethered to immediate reality, but rather to obey the hunter’s instinct. The narrative finally, acerbically notes, that after ending a man’s life, everything else in her life is an anticlimax. The inner sense of what we’ve seen, including Aurora’s alienation from her daughter, born on the floor of a grass shack and reclaimed by her father and undoubtedly left to be regarded forever thus as the icon of her own debasement, is left tragically illuminated. Few films have ever managed to twin the macrocosmic and the immediately personal with the grace and cleverness of Tabu.


31st 08 - 2011 | 10 comments »

Mysteries of Lisbon (Mistérios de Lisboa, 2010)

Director: Raúl Ruiz

By Roderick Heath

Raúl Ruiz’s recent death came as a shock to the system for cinema aficionados who admired that restless, protean stylist and dramatist, a filmmaker who never quite broke out of the box of niche affection in the English-speaking world. One comforting thing, however, was that he left us with one of the best films of the year. Mysteries of Lisbon was produced for television, but released this year worldwide in a cinema edit, and like Ingmar Bergman’s Fanny and Alexander (1983) and Steven Spielberg’s Duel (1971) it makes medium distinctions entirely disappear. Mysteries of Lisbon is as visually rich and pervasively controlled as the best of movie-making, even as a work based essentially in people speaking and relating events which unfold in the nerveless gaze of Ruiz’s camera.

Mysteries is based on a work by 19th century Portuguese writer Camilo Castelo Branco, a writer heavily influenced by Victor Hugo, and it’s a grand, sprawling tale full of classic Victorian narrative twists and lush, period romantic drama. And yet Ruiz articulates Branco’s tale with a poetically incisive vision, creating a psychological and imaginative epic depicting in a subtle, but steady fashion the depths of influence that go into creating an adult psyche, penetrating the haunted mind of its main protagonist, and the collapse from moral rot and hypocrisy of old world Portugal and the physical and interior processes creating a new one. In its immersive sensations, Mysteries calls to mind the best of Luchino Visconti, Max Ophüls, and the Kubrick of Barry Lyndon (1975) in the sustained intensity of mood, whilst the teeming layers of narrative gears working to elucidate the complex forces that create individuals blended with a layer of effervescent fantasy evokes, if more subtly, the wild storytelling riffs of Wojciech Has’ The Saragossa Manuscript (1964).

Describing Branco’s novel as “homonymous,” a title declares, “This story is not my child, or my godchild. It is not a work of fiction. It is a diary of suffering.” Mysteries of Lisbon initially centres around João (João Arrais), first glimpsed as a sad-eyed, black-haired young orphan in a school run by the strangely intense, but benevolent Father Dinis (Adriano Luz). The story commences in the 1820s, during the “Revolução Liberal” that ended much of Portugal’s colonial activity and British domination after the Napoleonic Wars. That theme of revolt and collapse flows through Mysteries of Lisbon like an underground river.

João is first seen through the eyes of an English lady who sketches his remarkable, melancholic face. João’s melancholy has definite causes: he is made sport of by other students for being parentless, with one accusing him of being a criminal’s child. When João becomes violently ill, he awakens in a delirium to find a number of people, including a mysterious and lovely woman, standing over his bed. When João recovers, Dinis takes him to see the woman, who appears at the window of a great house, before the belligerent lord of the manor chases them away. The truth, which João suspected, soon emerges: the woman was João’s mother, Countess Ângela de Lima (Maria João Bastos), who has been kept a virtual prisoner by her husband, the Count of Santa Bárbara (Albano Jerónimo) for all the years João spent growing up. Ângela is regarded as a victimised saint by most who know her, including Dinis, who soon begins revealing facets of his background and personality that seem completely at odds with his role as religious educator and taskmaster.

Mysteries of Lisbon begins to unfold with a roundelay of revelations and narrative layering familiar to anyone who has read Hugo or Dickens, and yet the manner in which Ruiz treats them sees them begin to blur into each other, stretching into the past across several generations in distinct yet curiously repetitious incidents, full of shape-shifting characters and dramas. A recurrent motif is having incidents enacted via the puppet theatre that young João retrieves from within the orphanage, as if he’s conjuring a vision of things to be, or just romancing an identity for himself. What Marilyn described in her review of Klimt as Ruiz’s way of telling a story through almost subliminal detail is apparent throughout Mysteries of Lisbon, though that can entrap the wary viewer. Branco’s novel was sourced in his own troubled childhood as an orphan and peripatetic, indecisive adult life before he finally found recourse in writing. João, the youthful hero, is initially virtually anonymous—just look at the cast members of the film to see how common the name is in Portugal—but eventually learns his real name and family background. But his identity is like a suit of borrowed clothes with a naggingly unpayable price tag.

In a more literal fashion, other characters in the tale change identities with their apparel. Dinis, revealed eventually to be a former Napoleonic soldier and revolutionary hiding out in the guise of a Catholic priest, has himself a similarly deep hole in his past to João’s, and has been a cunning master of self-reinvention. His intense empathy for João and Ângela seems, at first, to hint that he himself is João’s father; the real reason is because of his own familiarity with being alone in the world, and personal reasons for detesting cruelty to women and the lot of orphans.

The first mystery of the title is João’s parentage, which is slowly explained once Dinis is able to help Ângela flee from her husband’s house when he’s away trying to fight the revolutionaries. João is the lovechild of Ângela and a young suitor, Pedro da Silva (João Baptista), a man of noble birth but, sadly, no fortune, causing her father, the breezily contemptuous Marquês de Montezelos (Rui Morrison), to reject his marriage offer. Their aboveboard courting then turned clandestine and physical, until Da Silva was shot by the Marquês’ gypsy minion Come-Facas (“knife-eater”; played by Ricardo Pereira): Da Silva managed to find refuge with Dinis and tell his story before dying. When Ângela was spirited away to a remote country house to give birth, along with Come-Facas, who was instructed to kill the infant, Dinis followed her there in the guise of a gypsy. He bought Come-Facas off, allowing him to spirit João away and see to his upbringing. Ângela was then married off by her father, with supple smiling threats and pressure, to the uptight Count.

Upon hearing that his wife has finally fled him, the Count spreads rumours that she is Dinis’ lover, and Dinis promptly tracks him down to get him to recant, but finds the Count is dying, tended by his long-time lover and serving maid Eugénia (Joana de Verona). The Count, consumed by guilt and bemused by his own mad behaviour, which he finally puts down to realising that the Marques suckered him, begs Ângela for forgiveness from his deathbed. Meanwhile, Dinis encounters a face from the past in the form of Alberto de Magalhães, a strapping gentleman about town who publically mocks the Count’s version of his wife’s affairs: de Magalhães is actually Come-Facas, who used Dinis’ money to go to Brazil and started bankrolling piratical ventures, allowing him to return to Portugal rich, if not exactly a gentleman.

Ruiz’s approach to filmmaking here is almost like ambient music, so unobtrusive, and yet so fluidly mobile and attentive to shifting tones: I doubt if I’ll see a better-made movie this year. Ruiz’s camera slides about like the servants who are constantly glimpsed hovering, listening, undermining the affectations of privacy and discretion the mostly upper-class protagonists maintain, and virtuoso tracking and deep-focus shots that constantly keep his characters alive within painterly, yet realistic environs. There’s a quietly bravura scene early in the film describing the abuse and peculiarities in the Count’s house, the camera passing back and forth through walls and rooms as the action unfolds, and casually revealing the Countess’s loyal servant hiding in an alcove and listening. Later, there’s a scene that’s all the more strange and funny for the peculiar way Ruiz shoots it: Dinis, riding along a boulevard in his carriage, is stopped as, on the street, a society fop challenges de Magalhães to a duel for offending some female guests at a soiree. Dinis, seated in his conveyance, does not quite understand, as the audience does, what is going on, and yet Ruiz holds the camera fixed to “his” perspective as the fop tries to shoot de Magalhães after he refuses to duel: de Magalhães picks up and hurls him bodily against the side of the carriage, and is glimpsed in partly obscured fashion that renders the action all the more bewildering, and funny.

An often hilarious vein of dry humour and tragicomic farce peppers Mysteries of Lisbon, as when de Magalhães causes two society dames to literally faint with shock when he challenges their careless gossip about Ângela, a scene that has a Buñuel-esque flavour, and later when he abuses scurrying staff in his mansion whilst talking with Dinis, part of a play-act to maintain the appearance of consuming preoccupation. Later, Ângela, having become a nun, playfully teases Dinis about another nun whom he seems to be on fascinatingly intimate terms with, aware that their reasons for taking up lives of sedulous devotion are contradicted by remnant links to the emotional and sensual world; Dinis is using it as a hideout, even if he’s certainly still a spiritually yearning man. The erotic plays underneath all of the seemingly uptight, yet constantly semi-hysterical actions of the characters in spite of the period polish: everybody seems to be having sex, or, more precisely, to have once had sex, with everybody else in this world, and indeed it’s the only real fun that anybody belonging to the upper classes could have once marriage, a vessel for the exchange and continuity of property, is a done deal. Frei Baltazar da Encarnação (José Manuel Mendes) gently chastises Dinis for failing to indulge in the Lord’s blessing of good food and drink, but as Encarnação’s later narrative reveals, such indulgence is a stand-in for other appetites, one which is burnt out of Dinis. Vast emotional pain is the result, and yet nobody is all that repentant for grasping at their moments of pleasure and happiness.

There’s no moral absolutism in Mysteries of Lisbon, and it’s Ruiz’s understanding of how that can make drama more gripping, rather than less as so many lesser artists think, that really makes the film compelling. His feather-light narrative shifts nonetheless completely change the emotional meaning of what’s occurring. Such moments come in the Count’s repentant attitude, Ângela’s surprised reconsidering of Eugénia’s part in her family melodrama, and the final glimpse of the Marquês, who, in his old age, is left poverty-stricken and blind, completely alone in the world, and yet still possessing an undimmed pride and a complete contrition for all of his acts. It is this absence of bogeyman figures to react against that seems part of first Ângela’s and then, much later, João’s tragic aura, victims of and testifiers for human weakness. As such, Mysteries of Lisbon is a classic example of a grace-note film from an aging director, simultaneously subtly scathing and unsentimental, and yet also big-hearted and, in spite of a lack of large gestures, sublimely emotional.

Despite the drollery and sexcapades, the keynote is one of irreducible emotional longing tuned to the key of young João’s desire for a home and identity. But the moment he gains his “family”—mother Ângela, proxy patriarch Dinis, and a real name (Pedro da Silva after his father) — he promptly loses it again. He recognises that something in his mother shifted inalterably after the Count’s deathbed plea: her still-youthful quality was extinguished by the spectacle of her husband’s contrition and the moral weight of it. She subsequently retreated into a nunnery by the conclusion of the film’s first half, unable to support herself after having rejected the Count’s inheritance. Dinis, in the first movement of the second half, learns something about himself that also explains his intense interest in João’s and Ângela’s welfare and his general attentiveness to the unfairly exiled and abused. He himself was the son of an illicit aristocratic passion, as he finds that the priest, Frei Baltazar da Encarnação (José Manuel Mendes) who was giving the Count of Santa Bárbara his last rites is, in fact, his own father. Himself a former roué, Álvaro de Albuquerque (Carloto Cotta) seduced and fell deeply in love with the Countess de Vizo (Maria João Pinho), the wife of an acquaintance. They had run off to Italy together, but she died in childbirth: Álvaro handed young Dinis over to a friend, who then had to pass him on, and so on until Dinis finished up being raised by a French nobleman. That’s how he came to be fighting for the Napoleonic cause in Spain under the name of Sebastiao de Melo—the name under which he once entreated the Count of Santa Bárbara not to marry Ângela.

There has been no shortage of superheroes on movie screens this year, and whilst this fare might seem light years from Thor or Captain America, it struck me while watching Mysteries of Lisbon that Dinis is another superhero, and by far the best of them. Unfailingly conscientious, weary and wary-looking, yet darkly charismatic, a master of disguise, and a kind of swashbuckling holy man, Dinis acts for much of the first half of Mysteries of Lisbon like an unstinting force for good. He fearlessly rights wrong once he builds up a head of steam, even as he sits on a deep well of brooding emotion, saddled with a past, aspects of which he’s proud yet can’t acknowledge, and others that torture him with guilt. He keeps a room in the orphanage where he sits and contemplates the past, his alternate identities and dark secrets just waiting for João to penetrate on one of his inquisitive ventures. All those passions, sexual and political, are for him and so many other characters in the film the provenance of the past, as happiness constantly becomes something that can only be remembered, with their living products like João and Elisa de Montfort (Clotilde Hesme) left troubled, even damaged. The doubling in Dinis’ life and young João’s is hardly coincidental, as the narrative moves into a final movement in which João, grown into a young poet and going by his proper name (played as an adult by José Afonso Pimentel), encounters Elisa, a woman with a resemblance to his mother and a fine line of near-crazed manipulation.

Elisa is the daughter of Dinis’ own tragic love, Blanche de Montfort (Léa Seydoux), who married Dinis’ comrade in arms Benoit (Julien Alluguette), but eventually took a lover, Lacroze (Melvil Poupaud). Lacroze was a man whom Benoit and Dinis saved from a firing squad during the war and introduced to her, and whom they later pretended was dead so that she would finally marry one of them. Benoit finally killed Blanche and tried to cover it up in a fire. In his bleakest and most telling instance of presenting a lingering, deep-focus frame, Ruiz shows Benoit, dressed in his old cavalier’s uniform, calmly reading whilst everyone else tries to douse the fire and Dinis carries out Blanche’s body; Benoit eventually goes wandering off idly to disappear in the smoke and distraction.

The offspring of that tragedy, Elisa, in her turn, proves something of a disturbed and vengeful mirror to Ângela’s capacity for suffering, acting like a hellhound on the trail of de Magalhães, who, under one of his other names, had an affair with her in Paris. With finesse she tries to disturb de Magalhães’ happy marriage to the Count’s former mistress, Eugénia. Eugénia hides under a table and demands that her husband keep out all threats to their security. Whilst Dinis recounts to Elise the story of her mother’s death, de Magalhães bursts in and almost strangles Elisa to death in front of the priest after she threatens to shoot him; Dinis’ invocation of their long-past bonhomie in other guises talks him out murder. Elisa later enlists João when he falls for her in France to return to Portgual and avenge her besmirched honour by challenging de Magalhães to a duel, having no idea of the part de Magalhães once played in saving João’s life. The scene seems set for some sort of ironic tragedy, as either man could kill someone to whom they owe their life in a fashion, but the narrative sidesteps the obvious. De Magalhães, after making it clear that he can easily kill João in a duel, gets him to call it off and explains the less romantic truth about what happened between him and Elise: she and he signed a contract that was really just a gambit to an erotic game, where he would pay her for sex. Forming a passion for him that he could not reciprocate, she developed a nasty habit of repeatedly convincing romantic young men, like João and even her own brother, to try to kill him.

Mysteries of Lisbon works on more levels than just the literal one of plot and character—it’s also a meditation on storytelling, in a subtle but irreducible fashion, and on circles of life that resemble yet do not exactly reproduce each other. Ruiz isn’t trying, like so many postmodern stunt merchants, to sunder the nature of narrative so much as to suggest that life itself as a complex interweaving of repeated events and constructed perspectives. Time folds back on itself at the end of Mysteries of Lisbon as João, who might be dying, and is certainly feeling the impact of having his shaky chivalry and sense of what his life means broken in pieces by Elise’s game-playing. As inheritor of all these stories and truths which leave him old before his time, he leaves the country and finishes up deathly ill in a hotel in a foreign land, dictating a memoir. The final tragedy—and it is a tragedy when all is said and done—is that João finally reaches a point where, just like the rest of the characters, he achieves maturity at the point of losing his illusions, retaining only a memory of perfection, the one moment in which all of life and hope seemed to lie before him: when he awoke from a similar sickbed to find his mother, still a stranger and yet somehow familiar to him, hovering over him. It would be an insult to leave off without mentioning the general excellence of the cast, especially Luz, Pereira, and Bastos.


10th 03 - 2011 | 5 comments »

The Portuguese Nun (A Religiosa Portuguesa, 2009)

Director: Eugène Green

By Marilyn Ferdinand

You’ve got to love a director who makes fun of formalist arthouse films right at the start of his formalist arthouse film—“The film is . . . unconventional,” says his main character, Julie de Hauranne (Leonor Baldaque), to the woman doing her make-up, who replies, “Boring, you mean.”—and then goes ahead with it, letting Julie speak his wish for the film: “I hope not. The story moves me.”

The self-reflexive meanings within meanings, of art imitating art as a means to tell the truth, as evidenced by this hope about the film French actress Julie is in Lisbon to film and the film Leonor Baldaque is in Lisbon to film (even director Green plays director Denis Verde [green]), comprise the main schema of The Portuguese Nun. The film’s main theme is the folly of earthly love, signaled by the project with which Julie has involved herself: a dramatization of Letters of a Portuguese Nun, comprising the love letters of said nun to a French officer with whom she had a passionate affair that were thought genuine until they were revealed to be a work of fiction. Julie, whose mother was from Lisbon and whose father was French Basque, speaks Portuguese but has never been to Lisbon before. Because of a leisurely shooting schedule, she spends a good deal of time wandering through the city, exploring her origins and learning to forgo her usual habit of brief, intense romances and embrace abiding love in some amusing ways.

Aside from the desk clerk at her hotel, who thinks Lisbon would be great if not for all the intellectuals, every male in this film is in thrall to Julie. She encounters an orphan boy, Vasco (Francisco Mozos), who tells her she is the most beautiful woman he has ever seen. She exchanges glances with an older man (Diogo Dória) in a restaurant, and he gives her his card; when she impulsively calls him the next night and accompanies him for the evening, she learns she has saved him from killing himself that very night and given him the will to go on. When she meets her handsome costar Martin (Adrien Michaux), who is happily married to a woman for whom he feels no passion, she does the good deed of sleeping with him so that he can feel he has not been cheated of anything by staying with his wife. Even a brief encounter at a disco with a man (Carloto Cotta) who asks her to dance becomes a mystical meeting at which she declares that he is the reincarnation of D. Sebastião, a 16th century king of Portugal who, legend has it, is supposed to step from a fog to restore the country as a world power. They meet again near the end of the film, and he tell her that he thinks she’s right about his true identity. In fairytale fashion, she tells him that if they meet a third time, she will tell him her name and be his forever because one cannot escape one’s destiny.

But it is Green who is Julie/Leonor’s most ardent admirer. You can see it in his face every time he plays a scene with her. He gives her a much larger wardrobe of beautiful, flowing clothes than she would ever need for a few days in Lisbon, and when the wind kicks up during any of Julie/Leonor’s strolls in her spaghetti-strap sundresses, a pretty wrap or sweater magically appears to keep her warm for the rest of the scene. Unaccountably, however, he puts her in clunky high heels for her long walks through the cobblestone streets; not only is it impossible to imagine her going very far in them, but they actually pitch her body at a very awkward angle. Green also gives her the increasingly distracting direction to open her doelike, brown eyes as wide as possible as often as possible and to refrain from blinking as he gives us straight-on views of her face. This technique was most jarring when Julie hears music and turns a corner to see a fado band playing, it seems, just for her. The camera cuts between close-ups of her unblinking face and the singer, whose eyes are little more than long-lashed slits as he tells a story that might have been her own. Although I loved the music and it was used well throughout the film, this interlude felt a bit like it was clipped out of a Bollywood musical.

The most problematic part of the film for me is the encounter Julie has with a real Portuguese nun (of course, not really real—she is played by Ana Moreira) in a chapel where the nun prays nightly. Julie has watched her from the back of the chapel on several nights, but they finally interact when the nun revives Julie, who has fainted among the pews. The cause of her fainting spell was seeing Sister Joana—a name the nun assumed in reverence for St. Joan of Arc—disappear and then reappear. The conversation they have about there being only one kind of love, and God being besieged (or besieging, I really couldn’t figure it out) left me more or less in the dust. This may have been by design, as Sister Joana asserts that reason was not created by God and does not exist, but giving us dialogue that can’t be reasoned out is a cheat and rather cheapens Julie’s apparent spiritual awakening, turning over of new leaves, giving of genuine love to little Vasco, etc. etc.

Green has a sly wit that had me thinking for quite some time that this was a romantic comedy. But the humor was not pitched well enough or sustained, nor was the seriousness of purpose consistent. In the end, the film was a bit too tricked up for its own good to be either a parody or an introspective examination of love. Such films are possible (see Certified Copy for the best recent example to date), but Green doesn’t seem to have grown an organic style of his own. When he stops having short passions with various film techniques and finds the slow-burning love of his life, his films will take the great leap forward they truly are poised to make.

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