Waggish

David Auerbach on literature, tech, film, etc.

Tag: film (page 8 of 13)

Godard: Masculin-Feminin

Not my favorite Godard film–that would be Weekend–but still relentlessly inventive enough to make it stand out from most of the rest of the New Wave. A strange admixture of banal teenagers (including Jean-Pierre Leaud at his most transparent and Chantal Goya brilliantly playing herself) and more revolutionary pre-Weekend ideas , the film wildly undercuts every traditional conception of youth culture and rebellion. I found Godard chilly and detached when I was younger and preferred the more direct, sentimental early works of Truffaut; now I realize how bracing an interrogation of those values Godard performed in his own work. It makes a romantic exercise in Spirit-of-1968 nostalgia like Bertolucci’s The Dreamers look downright antiquated in comparison.

Masculin-Feminin is inconsistent and riddled with a little too much contempt for the bourgeois idle youth that it portrays, but as with much of his 60s work, Godard’s polemic is overcome by the sheer aliveness of the footage. Jean-Pierre Gorin is incisive when he says that Godard captures the youngsters being spoken through by a variety of sources: capitalism, government, pop culture, left-wing rhetoric. The youths repeat second-hand litanies like distorted tape-recorders, with a inchoate sensibility that doesn’t admit such notions as “belief” or “disbelief.” It could be damning to show the youths as such unreflective automata, and perhaps for Godard it was, but the performances belie that harsh judgment. They’re so full of internal energy that you have to accept the kids as they are, not as they have been imagined by romantics.

Dino Buzzati: The Tartar Steppe

The Tartar Steppe is not a Great Existentialist Novel, as it’s sometimes billed, but it is an anomaly in Italian literature, owing little to its historical epics or its folklore, nor to the Alberto Moravia strand of literature that came up after it. It’s the story of Giovanni Drogo, whose first assignment as a soldier is a dull fort overlooking a vast, empty desert, beyond which there may be Tartar forces. Very little happens: Drogo misses out on his chances to escape the post, and slides into the robotic monotony of the rest of the soldiers. His career slides by quickly (Buzzati adopts an accelerating time scale like that of Mann’s The Magic Mountain), his dreams die, he is left behind as other officers escape. One day, however, the Tartar forces appear on the horizon en masse…but Drogo dies before anything else happens, and the book ends.

Buzzati is too plainspoken and mundane for the book to stand as an examination into boredom or existence. The situation as presented is not a metaphor for life or existence. It’s just a particularly frustrating and uneventful environment, one among many, that our hero happened to get dumped into. For all its lack of narrative satisfaction, the novel is still funamdentally realistic.

Buzzati’s most impressive tactic is one of narrative drift: Drogo is the center of the novel for its first third, but as he sinks into the routine of fort life, Buzzati starts to bring other soldiers into the foreground and push Drogo back, so that midway through, he is just one among many, no longer the star of his own story, and you forget just what it was that was so special about Drogo that made him the protagonist–if indeed there was anything. When he returns to prominence towards the end, Buzzati has vexed reader identification, because the one thing that had made him special–namely, that he was the star of the book–has been negated.

It’s an odd, modest little book, but nowhere near as perverse as the movie. There are no shortage of narratively damaged movies about miltary life that focus on drudgery or repetition: Beau Travail and The Red and the White are two superior examples, and Godard’s Les Carabiniers has its place as well. But none that I can recall pretend to be anything other than they are. For the 1976 film version (more accurately translated as The Desert of the Tartars, director Valerio Zurlini commandeered an all-star cast: Vittorio Gassman, Philippe Noiret, Jacques Perrin, Fernando Rey, Jean-Louis Trintignant, and Max von Sydow, among others. Not only are they stuck in a movie in which nothing happens, but none of them do anything to distinguish themselves as actors, and many of their roles (Rey and Noiret in particular) are calculatedly negligible. Perrin, as Drogo, gives an especially stiff performance; if I hadn’t seen him in Z, I’d think that he was simply untalented.

It’s not just the actors that are anomalous. Zurlini shoots the film in epic Italian style (think The Leopard and other movies in which things actually happen), with beautiful, expansive shots of mountains and brilliant color. Ennio Morricone contributes a dramatic, suspenseful, and wholly inappropriate score. (Would you ask him to score a Beckett play?) In short, the actors and the film present themselves as though it were a Lampedusa epic and not Buzzati’s novel. Everything is ready for a personal or military conflict that never arrives, and there’s not only the sense of the soldiers’ wasted lives, but of the actors’ wasted talent as well.

I hesitate to pass judgment on the film: I think Zurlini knew what he was doing, but what he came up with is one of the grandest (and most expensive) trompe l’oeil‘s in cinema. But the film is so wrapped up in confounding expectations, where the book is rather clear-cut from the start, that to call it satisfying or unsatisfying on any level seems to miss the point.

Ilya Khrzhanovsky: 4 (Chetyre)

The allegorical idea of the movie is simple: how we treat each other like meat, and how we procreate to generate more meat to exploit. Cloning, piles of rag dolls, dogs, and large warehouses of frozen meat are some of the ways it expresses it. Writer Vladimir Sorokin, who also used clones in his novel Blue Lard (as well as the conceit of Khrushchev and Stalin having sex) , is a superior scenarist, and Khrzhanovsky directs his grotesqueries with disjointed flare. Incidental noises are painfully amplified, camera movement is shaky, and colors are all wrong. It’s not profound, but it’s one of the most inventive and exuberant depictions of nihilism in recent years (though it ends with a somewhat anomalous, albeit hopeless, affirmation of individuality).

Khrzhanovsky is so aggressively creative that I would trust him to adapt a Celine novel; I think his visual–and moreover, his physical–senses would mesh. Moreover, Khrzhanovsky never overdoes it. There is never the sense that he is merely trying to shock or induce squirms, as with so much recent J- and K-horror and exploitation panderers like Gaspar Noe and Michael Haneke. It all fits together, and for such a gonzo movie, it’s uncharacteristically controlled.

But the reason for this entry is that Khrzhanovsky and Sorokin have planted many references to Andrei Tarkovsky in the film. Here are the four big ones I caught:

  • A careening, high-speed car ride through partly-lit tunnels, shot from the dashboard. (The hypnotic, silent car/train ride in Solaris, shot from the same perspective. 
  • Long scenes in damp subterranean rooms. (The various “trapped” rooms in Stalker, filled with water.
  • After the doll-maker daughter dies, her mentally deficient boyfriend announces, “I know the secret!” of how to make the faces for the dolls out of stale bread chewed by older, damaged clone women. (The bellmaker’s son in Andrei Rublev announces that he knows his dead father’s secret of how to cast the bell without it breaking.)
  • The dolls go up in flames at the end as a gesture of disgust with humanity and the world. (The old man’s conflagration of his earthly possessions at the end of The Sacrifice.)

Whether the two mean to create a gospel of flesh to contrast with Tarkovsky’s spiritual leanings, or if they are merely parodying him, the scenes are effective revisions. They underscore how carefully 4 was assembled despite all surface indications to the contrary. Sorokin used the technique in Blue Lard as well, in which he created imitation passages of various Russian writers ostensibly written by their clones. I suspect it indicates some latent idealism in Sorokin: a thread of reverence for artistic achievement, even as he condemns its constant exploitation. (The futurists, Mayakovsky especially, and Daniil Kharms are antecedents.)

A Note on Hierarchy

What sticks with me most from Paradise Now is the image of the slick, assured Jamal, dressed in a tweed jacket and casually assuring his two suicide bombers of the heaven that awaits them and the nobility of their actions. His first action in the film is to tell Said that he has been chosen; later on, after Said has gone missing, he speaks of nothing but the problem Said has caused, portraying him only in terms of his utility to the militant organization. Leaving aside all the politics of the film (nothing I say below should be taken as any political or moral statement of my own), Abu-Assad’s presentation of Jamal is not sympathetic and constitutes one of the more unambiguous criticisms of the militant movement in the film.

Contrast Jamal to the militant leaders in Pontecorvo’s Battle of Algiers, who are as involved and at risk as any of their lieutenants. The Algerian militants lead by example, underscored in how the film shows their rise from the absolute bottom of society, while the leaders in Paradise Now are secretive, smooth, and manipulative. Said and Khaled, the two bombers, are mostly pushed around by forces that they hardly understand.

It’s not just that Jamal is manipulative, but that he represents “the management.” The exploitation and dehumanization of the peons of an organization by its management is such a seemingly universal situation that it makes the members of the militant organizations understandable–no longer the inhuman “other” that the viewer is a tourist amongst–and this is a significant achievement. The Battle of Algiers is far better as propaganda, but its realism only goes as far as the historical level; its characters are hollow in comparison. It is the greater film, but it does not provoke the shock of recognition that Paradise Now does.

Likewise even with Al Qaeda, where the Los Angeles Times underscores the obvious in describing nepotism, micromanagement, and rhetorical hot air:

Yet Mohammed describes a terrorist outfit fraught with the same conflicts and petty animosities that plague many American corporations. Mohammed describes himself in particular as having to fend off a chairman of the board who insists on micromanaging despite not knowing what he was doing.

Had Mohammed not insisted on such security measures, he suggested, Bin Laden might have endangered the whole mission. That’s because Bin Laden, an exiled Saudi multimillionaire with a huge trust fund, apparently had a knack for forcing Mohammed to take operatives who couldn’t follow directions or keep their mouths shut.

These are patterns that I have seen in every hierarchy I’ve been a part of, from academia to corporations to newspapers to the arts. The most comprehensive portrayal I’ve seen remains The Wire, where the bureaucratic and organizational details of both police department and drug dealer alike ring eerily true: empty suits at the top, political exploiters in the middle, manipulated peons (or frustrated rebels) at the bottom.

Many terrorist leaders have had western educations, so I hesitate to say that the microstructures of these hierarchies are universal, but there is still something uncanny about how the patterns of exploitation and mismanagement repeat themselves with such regularity across diverse situations. I’ll have more to say after I read Albert O. Hirschman’s Exit, Voice, and Loyalty: Responses to Decline in Firms, Organizations, and States.

Hiroshi Teshigahara: The Face of Another

Easily the best Teshigahara film I’ve seen, and a better adaptation of a Kobo Abe novel than I thought possible. It’s a fable of a man whose face is horribly burnt beyond recognition and goes to a (very dodgy) doctor to receive a “mask” that enables him to be a new man. From there, things go strange. The film, as much as the book, takes an attitude that is somewhat reminiscent of Merleau-Ponty: without your face, you are bereft of a core component of yourself. With another face, you are no longer yourself–ontologically, not just psychologically. That is, at any rate, the position of the doctor, who proves to be just as crazy as our hero, even with his own face.

Like John Frankenheimer’s Seconds (made in the same year!), it’s about a damaged man who gets a new and improved identity. Seconds plays like an overextended Twilight Zone episode distinguished mostly by James Wong Howe’s cinematography and an uncanny-in-retrospect dying-on-the-inside performance by Rock Hudson; the plot is merely b-grade horror. The Face of Another is much deeper and more disturbing, evoking memories of Nagasaki and inhumanity from its premise. In place of Jeff Corey’s wacky mastermind, there’s a so-much-more frightening doctor who dispenses extremely unhelpful Sartre-like advice as he gives the main character his new face. (He is one of many frightening doctors in Abe’s books. Abe, a doctor’s son, finished medical school but never practiced, but there’s certainly more to the story than that.)

The film’s success is in large part due to Abe’s very successful dramatization of his novel, which turns the solipsistic interior monologue into a series of creepy scenes with just enough voiceover narration to destabilize things further. Toru Takemitsu’s music is up to the very high standards of his visceral scores for Kwaidan and The Woman in the Dunes, combining primitive, booming electronics and percussion with a psychotic waltz. And the two leads, Tatsuya Nakadai and Michiko Kyo, are astonishing. Nakadai–he of the wide, sympathetic eyes–plays down his charm to be a low-key monster. We don’t see him unbandaged until halfway through the film, but his flat, dissociated narration is constantly pulling us away from seeing him as wholly normal. When he does appear, Nakadai’s ability to seem alienated from the face in which he is usually completely comfortable is a brilliant piece of acting, possibly his best. I can’t think of another actor who could have pulled it off. Kyo does not have as much screentime as when she played opposite Nakadai in Kon Ichikawa’s The Key (based on the Tanizaki novel), but if anything, she’s even better here. She plays the moral center of the film, what allows the film to transcend its position as a precursor to countless Miike and Kiyoshi Kurosawa flicks.

Which leaves Teshigahara. Teshigahara throws surrealist set design, staging, and visual effects into the mix, but he ultimately can’t keep up with Abe’s weirdness and, as in The Woman in the Dunes, his direction flags to the level of the ordinary. Perhaps it’s for the best; like Michiko Kyo, he keeps the film tethered to reality. He is at his best in the first half, which vividly captures the discomfort and disgust people feel around the deformed and disabled. Superimposed onto postwar Japanese society, the theme anticipates the explicit rendering it would get in Imamura’s Black Rain, which deals with how Japan shunned the deformed survivors of nuclear bombing.

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